THE 

BAPTIST 


SHORT    METHOD. 


IXQUIRERS  AM)  OPPOSEXTS. 


B  Y 


REV.    EDWARD    TV  HISCOX,    D.  D. 


pijilcttrdpljia: 

AMERICAN   BAPTIST    PUBLICATION   SOCIETY, 
530     ARCH      STREET. 


Entered  according  to  Act  of  Congress,  in  the  year  1868,  by 
THE  AMERICAN   BAPTIST  PUBLICATION  SOCIETY, 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States,  in 
and  for  the  Eastern  District  of  Pennsylvania. 


S.   A.   GEORGE, 

BTEREOTTPER,  ELRCTROTYPER,  AND  PRINTER, 

124  N.  SEVENTH  STREET, 

PHILADELPHIA. 


.'6>:t 


1W    p,  ^ 


PREFACE, 

jgWHE  object  of  tliis  work  is  to  give  a 
~il  clear,  condensed,  but  comprehensive 
j(e5jr    view  of  those   points   of  difYerence 

^Gr  which  distinguish  Baptists  from 
other  denominations ;  and  to  furnish  the 
best  arguments,  in  the  fewest  words,  and  in 
the  most  lucid  style,  for  those  who  wish  to 
know,  and  those  who  wish  to  defend  our 
views. 

Much  has  been  written  on  the  various 
subjects  here  treated.  But  there  is  no  single 
book  that  embraces  them  all,  and  can  show 
at  a  glance,  what  Baptists  are,  and  what  they 
believe. 

The  special  aim  has  been  to  present  the 
subjects  in  the  strongest  light ;  and  to  use, 


4  PREFACE. 

not  all,  but  the  best  arguments,  and  in  the 
most  effective  form,  for  the  defence  of  the 
truth. 

It  will  furnish  a  resume  of  arguments  and 
authorities,  quite  sufficient  for  all  ordinary 
occasions  of  explanation  or  disputation — 
either  to  answer  inquiry,  or  to  meet  oppo- 
sition— in  private  or  public. 

No  little  stress  is  laid  on  the  orderly 
arrangement,  the  clearness  of  statement,  and 
the  directness  of  proof,  that  mark  the  work. 
Any  question  discussed  can  be  found  in  a 
moment,  and  the  presentation  of  the  case 
will  be' instantly,  understood. 

It  should  be  added,  that  no  Baptist  au- 
thorities have  been  adduced  in  evidence. 
This  omission  is  not  because  Baptist  scholar- 
ship is  not  as  able,  or  Baptist  authority  as 
weighty,  as  any  other.  But  to  many  minds 
the  concessions  of  opponents  seem  more 
than  the  opinions  of  friends.  And  usually, 
we  prefer   to   call   as  witnesses   those  who 


PREFACE.  5 

differ  from  us,  where  they  bear  testimony  to 
the  truth. 

Candor  requires  us  also  to  say — what  no 
one  certainly  is  ignorant  of — that  Peclobap- 
tist  scholars  and  divines  here  cited,  notwith- 
standing their  admissions  in  our  favor,  still 
practice  sprinkling,  and  defend  infant  bap- 
tism. How  they  can  do  it,  is  not  for  us  to 
say.  We  prefer  to  use  their  admissions  in 
the  cause  of  truth,  rather  than  to  attempt  an 
explanation  of  their  inconsistencies,  or  under- 
take to  show  how  good  and  learned  men 
can  habitually  -contradict  their  judgment 
and  scholarship  by  their  practices. 

In  the  hope  that  these  pages  may  serve 
the  cause  of  gospel  truth,  and  a  pure  order 
in  church  life,  they  are  committed  to  the 
candid  judgment  and  the  kind  regard  of 
those  for  whom  they  were  prepared. 

E.  T.  H. 

Brooklyn,  N.  Y. 

August  18th,  1868, 


CONTENTS. 

«*. 

CHAPTER  I.  pags 

Baptist  Propositions 9 

CHAPTER    II. 
Baptist  Peculiarities 13 

CHAPTER  III. 
Baptism 20 

CHAPTER   IY. 
Infant  Baptism 87 

CHAPTER    V. 
The  Lord's  Supper 121 

CHAPTER   VI. 
Church  Officers 161 

CHAPTER  VII. 
Church  Government 175 

CHAPTER   VIII. 
Baptist  History 184 

CO 


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THE  BAPTIST  SHORT  METHOD: 

WITH 

INQUIRERS  AND   OPPONENTS. 
CHAPTER  I. 

BAPTIST   PROPOSITIONS. 

HE  Bible  is  our  only  guide,  source  of 
knowledge,  and  standard  of  author- 
ity in  matters  of  religion.  Whatever 
is  taught  in  the  Scriptures  is  to  be 
believed ;  whatever  is  there  enjoined,  is  to  be 
obeyed.  And  what  is  there  neither  enjoined 
nor  taught,  is  not  to  be  imposed  on  the  faith 
or  conscience  of  any  man  as  of  religious  obli- 
gation. 

2.  The   right   of  private  judgment  in   the 
interpretation  of  the  Scriptures.     Every  man 

9 


10  BAPTIST    SHORT   METHOD. 

has  the  right  to  read  and  explain  the  Bible  for 
himself,  being  responsible  to  God  alone  for 
the  correct  interpretation  of  the  sacred  word. 

3.  Freedom  of  conscience.  Every  one  has 
the  right  to  hold  snch  religious  opinions  as  he 
may  believe  the  Bible  teaches,-  .without  hin- 
drance or  dictation  from  any ;  so  long  as  he 
does  not  intrude  upon,  or  interfere  with  the 
rights  and  privileges  of  others  by  so  doing. 

4.  Liberty  of  speech.  All  men  possess  the 
right,  not  only  to  believe,  but  also  to  profess 
and  declare  openly  and  without  fear  or  harm, 
whatever  religious  opinions  they  may  enter- 
tain, provided  they  are  not  contrary  to  com- 
mon morality. 

5.  The  right  of  worship.  Every  man  has  a 
right  to  worship  God,  according  to  the  dictates 
of  his  own  conscience,  and  the  word  of  God, 
as  he  understands  it,  without  hindrance  or 
molestation;  so  long  as  he  does  not  injure  or 
interfere  with  the  rights  of  others. 

G.  Civil  governments,  rulers,  and  magis- 
trates, are  to  be  respected,  and  in  all  temporal 


BAPTIST    SHORT    METHOD.  11 

matters,  not  contrary  to  conscience  and  the 
word  of  God,  are  to  be  obeyed.  But  they  have 
no  jurisdiction  in  spiritual  concerns,  and  have 
110  right  of  dictation,  control,  or  interference 
in  matters  of  religious  faith  and  godliness ; 
but  are  in  duty  bound  to  protect  all  citizens  in 
the  uninterrupted  enjoyment  of  their  religious 
privileges. 

t.  The  Christian  Church  is  independent  of 
all  human  authority,  and  under  law  to  Christ 
alone.  It  neither  ought,  nor  of  right  can 
have  any  organic  connection  with  the  state ; 
and  for  kings,  princes,  or  priests  to  claim  head- 
ship over  it,  is  a  usurpation  of  divine  prerog- 
atives and  treason  against  God. 

8.  Xone  but  regenerated  persons  ought  to 
be,  or  properly  can  be,  members  of  the  church 
of  Christ,  which  is  a  spiritual  body  and 
separate  from  the  world. 

9.  Pastors  are  not  to  be  imposed  upon 
churches,  nor  taken  from  them,  without  their 
consent ;  but  are  to  be  chosen  by  them  with- 
out constraint,  as  by  free  men  in  Christ,  who 


12  BAPTIST    SHORT    METHOD. 

have  a  right  to  the  choice  of  their  religious 
teachers. 

10.  Christ  is  the  only  lawgiver  in  his 
church.  Consequently  the  churches  cannot 
make  laws  for  themselves  ;  but  only  execute 
those  which  he  has  given.  Nor  can  any  man, 
or  body  of  men  legislate  for  the  church.  The 
Xew  Testament  alone  is  its  statute  book,  by 
which,  without  change,  the  body  of  Christ  is  to 
govern  itself. 


CHAPTER  II. 

BAPTIST   PECULIARITIES. 

/f  X  what  respects  do  Baptists  differ  from 
°OM  other  Christian  denominations? 
°Gf?  This  is  a  question  of  no  small  con- 
\§  cern.  Every  Baptist  should  he  able 
to  answer  it.  It  is  true  that  every  honest 
mind,  searching  for  truth,  will  rather  ask, 
"what  does  the  Bible  teach?"  than  "what  do 
men  believe  ?"  Yet  the  former  is  often  the 
better  learned,  by  well  understanding  the  lat- 
ter. For  information,  if  not  for  authority, 
the  opinions  of  men,  and  the  creeds  of 
churches,  are  important  to  be  known.  Nor 
should  any  man  be  willingly  ignorant  of  the 
doctrinal  views  of  his  own  denomination. 

The    following    are     the    more    important 
points,  in  which  Baptists  differ  from  others, 

as  to  religious  opinion. 

2  13 


14  BAPTIST    SHORT    METHOD. 

1.  As  to  Baptism. 

Baptists  hold  that  immersion,  dipping,  or 
burying  the  candidate  in  water,  is  the  only 
way  of  administering  that  ordinance,  taught 
in  the  Kew  Testament,  or  practiced  by  the 
apostles  and  first  Christians. 

Consequently  the  mode  is  essential  to  the 
ordinance;  and  nothing  but  dipping,  or  im- 
mersion, is  baptism.  Therefore  sprinkling, 
pouring,  or  whatever  else  may  be  resorted  to, 
are  not  baptism  at  all,  but  substitutes  for  it. 

On  the  contrary,  all  Pedobaptists  hold  that, 
while  immersion  is  valid  baptism,  sprinkling 
and  pouring  are  valid  baptism  also. 

2.  The  Subjects  for  Baptism. 

Who  may  property,  and  ought  of  right  to 
be,  baptized?  Baptists  assert  that  the  only 
proper  subjects  for  this  ordinance,  are  those 
who  have  exercised  and  professed  a  saving 
faith  in  Christ,  and  are  walking  in  godliness. 

On  the  contrary,  some  hold  and  teach,  that 
unregenerate    persons    may,    and   should   be 


BAPTIST    SHORT    METHOD.  15 

baptized,  as  a  means  of  grace,  while  all  Peclo- 
baptists  claim  that  unconscious  infants,  unre- 
generate,  or  incapable  of  faith,  should  re- 
ceive baptism,  on  the  faith  of  their  parents 
or  sponsors.  Both  of  which,  Baptists  declare 
to  be  plainly  contrary  to  the  word  of  God. 

3.  The  Subjects  for  Communion. 

Who  have  the  right,  and  property  should 
come  to  the  communion  of  the  Lord's  Supper? 

Baptists  assert  that  those  only  who  are  re- 
generate, have  been  baptized  on  a  profession 
of  faith  in  Christ,  and  are  living  in  a  godly 
and  Christian  manner,  as  members  of  the 
church,  have  a  right  to,  or  can  property  par- 
take of  the  supper. 

Of  course,  then,  baptism  is  prerequisite  to 
the  communion ;  of  course,  also,  the  church  is 
to  judge  of  the  qualifications  of  the  candidate. 

On  the  contrary,  some  believe  and  teach, 
that  baptism  is  not  prerequisite  to  the  com- 
munion, and  therefore  unbaptized  persons 
may   rightfully   come    to   the    Lord's    table. 


16  BAPTIST    SHORT    METHOD. 

Some  also  claim  that  each  one  is  to  be  the 
only  judge  of  his  own  fitness,  and  the  church 
cannot  deny  the  privilege  to  any  one  who  re- 
quests it. 

All  Pedobaptists  invite  to  the  communion 
persons  only  sprinkled,  whom  Baptists  regard 
as  unbaptized;  Catholics  give  to  the  laity  the 
communion  in  one  kind  only,  denying  them 
the  cup.  All  of  which  Baptists  regard  as 
contrary  to  the  Scriptures,  and  subversive  of 
gospel  order  in  the  churches. 

4.  The  Subjects  for  Church  Membership. 

What  class  and  character  of  persons  should 
be  admitted  to  membership  in,  and  constitute 
Christian  churches  ? 

Baptists  hold  that  only  regenerated  per- 
sons, properly  baptized,  and  living  godly 
lives,  should  be  admitted  as  members  of  the 
church  of  Christ.  And  that  all  others,  even 
if  within  the  church,  should  be  cast  out ;  and 
if  without,  should  be  denied  admission. 

Consequently,  to  receive  unregenerate  per- 


BAPTIST    SHORT    METHOD.  It 

sons  to  membership,  whether  infants  or  adults, 
destroys  the  spirituality  of  the  body,  and 
forms  an  unholy  alliance  between  the  church 
and  the  world,  instead  of  maintaining  a  broad 
and  distinctive  difference  between  them. 

5.  The  Form  op  Church  Government. 

What  form  of  government  for  the  Christian 
church,  is  taught,  or  sanctioned,  in  the  "New 
Testament  ? 

Baptists  believe  that  each  particular  and 
separate  body  of  believers,  meeting  in  one 
place  for  worship,  and  associated  in  Christian 
covenant,  as  a  church  of  Christ,  is,  and  should 
of  right  be,  entirely  independent  of  all  other 
persons  and  bodies  of  men ;  that  such  a 
church  should  govern  itself  without  interfer- 
ence from  any  human  authority,  ecclesiastical 
or  civil,  other  than  its  own. 

Others,  however,  claim  and  teach,  with 
great  diversity  of  opinion,  that  individual 
bodies  of  Christian  disciples  should  not  gov- 
ern  themselves,  but   be   governed   by   popes 


18  BAPTIST    SHORT   METHOD. 

or  bishops,  synods,  presbyteries,  or  conferen- 
ces, consociations,  assemblies,  or  conventions. 
All  of  which,  Baptists  consider  as  contradic- 
tory to  the  word  of  God,  and  the  practice  of 
the  primitive  churches. 

6.  The  Officers  of  a  Christian  Church. 

What  officers,  according  to  the  Scriptures, 
pertain  to  the  churches  ? 

Baptists  hold  that  they  are  pastors  and 
deacons  ;  these  two,  and  only  these. 

Here,  also,  they  differ  from  man}-,  if  not 
most  other  denominations,  who  claim  more 
than  two  orders  in  the  ministiy,  and  officers 
in  the  churches ;  running  through  a  long  cata- 
logue, from  pope  to  pastor,  from  cardinal  to 
curate,  from  dean  to  deacon. 

7.  In  doctrines,  Baptists  are  what  is  usually 
known  as  Calvinistic,  as  opposed  to  Arrainian. 
They  hold  the  unity  of  the  godhead,  and  the 
equal  divinity  of  the  Father,  Son,  and  Spirit, 
the  three  persons  composing  it;  a  full  and 
free  salvation  proclaimed  to  all  in  Christ ;  re- 


BAPTIST    SHORT    METHOD.  19 

demption  and  the  atonement,  by  the  meritori- 
ous sacrifice  of  Christ;  justification  by  faith, 
not  by  works ;  the  Holy  Spirit  the  Author  of 
regeneration  and  sanctification ;  the  personal 
election  of  believers ;  the  perseverance  of  the 
saints  ;  the  resurrection  of  the  body ;  and  the 
endless  duration  of  rewards  and  punishments. 
Doctrinally,  they  agree  in  general  with  most 
other  evangelical  denominations. 

There  may  be  others,  but  the  above  men- 
tioned are  the  chief  points  of  difference 
between  Baptists  and  other  Christians.  These 
are  the  questions  on  which  misconception  is 
most  likely  to  arise,  and  on  which  information 
is  most  frequently  desired.  And  in  them  all, 
while  they  do  not  claim  to  be  faultless,  Bap- 
tists appeal  to  the  Bible,  history,  philology, 
and  reason,  to  justify  their  views,  and  sustain 
their  positions. 


CHAPTER  III. 

BAPTISM. 

HAT  is  the  true  and  proper  mode  of 
.,  baptism,  as  taught  in  the  New  Testa- 
ment ?  Baptists  answer  by  saying,  it 
is  the  dipping,  immersing,  or  burying 
a  candidate  in  water,  in  the  name  of  the 
Father,  Son,  and  Spirit,  on  a  confession  of 
his  faith  in  Christ. 

And  as  proofs  to  sustain  this  proposition, 
the}'  offer  the  following  considerations. 

The   Saviour's   Baptism. 

Jesus  was  baptized  in  the  river  Jordan.  It 
is  said,  "And  Jesus  when  he  was  baptized 
went  up  straightway  out  of  the  water."* 
Again  it  is  recorded  that  Jesus  "  was  baptized 

*  Matt.  iii.  16. 
20 


BAPTIST    SHORT    METHOD.  21 

of  John  in  Jordan ;  and  straightway  coming 
up  out  of  the  water."* 

Xow,  why  did  Jesus  go  down  into  the 
water,  so  as  to  come  up  out  of  the  water, 
unless  it  was  to  be  dipped  or  buried  in  it.  To 
say  he  went  down  into  the  river,  to  have 
water  poured  or  sprinkled  on  him,  is  too 
trifling  and  absurd  to  have  any  weight  with 
candid  minds. 

Bp.  Taylor  says,  with  reference  to  this  : 
u  The  custom  of  the  ancient  churches  was  not 
sprinkling,  but  immersion  ;  in  pursuance  of 
the  sense  of  the  word  in  the  commandment, 
and  the  example  of  our  blessed  Saviour.  "*j" 

Dr.  Campbell,  in  his  translation  of  the 
Gospels,  says :  "  Jesus,  being  baptized,  no 
sooner  rose  out  of  the  water  than  heaven  was 
open  to  him.  "J 

Olshausen,  discoursing  on  the  baptism  of 
Jesus,  says  :  "  The  one  part  of  the  action, — the 
submersion, — represents  the   negative  aspect, 

*  Mark  i.  10.  f  On  Matt,  hi.  16. 

+  Four  Gospels. 


22  BAPTIST    SHORT    METHOD. 

the  taking  away  of  the  old  man ;  the  other, — 
the  immersion, — denotes  its  positive  aspect, 
the  appearance  of  the  new  man."* 

Macknight  sa}Ts  :  "  Christ  submitted  to  be 
baptized,  that  is,  to  be  buried  under  water, 
and  to  be  raised  out  of  it  again,  as  an  emblem 
of  his  future  death  and  resurrection,  "f 

Lightfoot  says :  "  That  the  baptism  of 
John  was  the  immersion  of  the  body,  in  which 
manner  both  the  ablutions  of  unclean  persons, 
and  the  baptism  of  proselytes  was  performed, 
seems  evident  from  those  things  which  are 
related  of  it ;  namely,  that  he  baptized  in  the 
Jordan,  and  in  Enon  because  there  was  much 
water  ;  and  that  Christ,  being  baptized,  went 
up,  out  of  the  water. "J 

The   Places   of   Baptism. 

John  the  Baptist  baptized  in  the  Jordan, 
as  well  as  in  other  places  where  an  abundance 
of  water  was  to  be  found.     "And  John  also 

*  Com.  Rom.  vi.  3,  4.  f  Epis.  Rom.  vi.  4. 

%  On  Matt.  iii.  6. 


BAPTIST    SHORT    METHOD.  23 

was  baptizing  in  Enon,  near  to  Saliin,  because 
there  was  much  water  there."* 

Why  resort  to  places  expressly  because 
there  was  much  water,  if  sprinkling  or  pour- 
ing were  used  in  baptism.  A  very  little  water 
would  have  served  that  purpose.  But  much 
water  implies,  to  thoughtful  minds,  an  immer- 
sion in  baptism. 

Calvin,  whom  Scaliger  pronounced  the  most 
learned  man  in  Europe,  says :  "  From  these 
words  of  John,  (iii.  23,)  it  may  be  inferred  that 
baptism  was  administered,  b}^  John  and  Christ, 
b}*  plunging  the  whole  body  under  water,  "f 

Whitby  sa}Ts :  "  Because  there  was  much 
water  there,  in  which  their  whole  bodies 
might  be  dipped."% 

Poole  sa}'s :  "  It  is  apparent  that  both 
Christ  and  John  baptized  by  dipping  the 
body  in  the  water,  else  they  need  not  have 
sought  places  where  had  been  a  great  plenty 
of  water.  "§ 

*  John  iii.  23.  f  Com.  in  loco. 

%  On  John  iii.  23.  \  Annot.  on  John  iii.  23. 


24         BAPTIST  SHORT  METHOD. 

Bengel  says :  "  Many  waters ;  so  the  rite 
of  immersion  required."* 

Curcellaeus  says :  "  Baptism  was  per- 
formed by  plunging  the  whole  body  into 
water,  and  not  by  sprinkling  a  few  drops,  as 
is  now  the  practice.  For  John  was  baptizing 
in  Enon  near  to  Salim,  because  there  was 
much  water  there,  "f 

Of  the  baptism  of  the  Eunuch  by  Philip,  it 
is  said  :  "  And  they  went  down  both  into  the 
water,  both  Philip  and  the  Eunnch,  and  he 
baptized  him.  And  when  they  were  come  up 
out  of  the  water  the  Spirit  of  the  Lord  caught 
away  Philip.  "J 

Why  should  Philip  and  the  Eunuch  go 
down  into  the  water,  or  indeed  either  of  them, 
but  for  the  purpose  of  dipping  in  it. 

Dr.Towerson  says  :  "  For  what  need  would 
there  have  been  of  Philip  and  the  Eunuch 
going  into  this  (the  water)  were  it  not  that 

*  Com.  on  John  hi.  23. 

t  Relig.  Christ.  Inst,,  cited  by  Booth,  Ped.  Ex.,  ch. 
iv.  50.  %  Acts  viii.  38. 


BAPTIST  SHORT  METHOD.         25 

the  baptism  was  to  be  performed  by  immer- 
sion."* 

Calvin  says :  "  Here  we  perceive  how  bap- 
tism was  administered  among  the  ancients ; 
for  they  immersed  the  whole  bod}^  in  water. "f 

Grotius  says :  "  But  that  this  customary 
rite  was  performed  by  immersion,  and  not  by 
pouring,  is  indicated  both  by  the  proper  sig- 
nification of  the  word,  and  the  places  chosen 
for  the  rite.  "J 

Venema  says  :  "  It  is  without  controversy, 
that  baptism  in  the  primitive  church  was 
administered  by  immersion  into  water,  and 
not  by  sprinkling;  seeing  John  is  said  to 
have  baptized  in  Jordan,  and  where  there  was 
much  water,  as  Christ  also  did  by  his  disci- 
ples in  the  neighborhood  of  those  places. 
Philip  also,  going  down  into  the  water,  bap- 
tized the  Eunuch. "§ 

*  Bap.  iii.  p.  56.  f  Com.  Acts  vhi.  38. 

%  Annot.  Matt.  iii.  6. 

§  Eccl.  Hist.,  ch.  1,  sec.  138.     See  Booth  Ped. 
Ex.,  ch.  iv.,  sec.  76. 
3 


26  baptist  short  method. 

Meaning   of   the  Word. 

The  term  "baptize"  is,  originally  and  pro- 
perly speaking,  a  Greek  word ;  and  rightly  to 
understand  the  true  meaning  of  it,  we  should 
seek  the  opinions  of  men  skilled  in  the  Greek 
language.  Men  who  are  familiar  with  its 
terms  ought  to  know.  How  do  the  dictiona- 
ries define  it  ?  what  do  the  lexicographers  and 
scholars  say? 

Donnegan  says  it  means  "  To  immerse  re- 
peatedly into  liquid,  to  submerge,  to  soak 
thoroughly,  to  saturate." 

Schleusner  says :  "Properly  it  signifies,  to 
dip,  to  immerse,  to  immerse  in  water." 

Scapula  says :  "  To  dip,  to  immerse,  as  we 
do  any  thing  for  the  purpose  of  dyeing  it." 

Parkhurst  says:  "To  dip,  immerse,  or 
plunge  in  water." 

Alstidius  says  :  "  To  baptize  signifies  only 
to  immerse,  not  to  wash  except  by  conse- 
quence." 

Schrevellius  says  :  "To  baptize,  to  merge, 
to  bathe." 


BAPTIST    SHORT    METHOD.  2? 

Greenfield  says  :  "  To  immerse,  immerge, 
submerge,  sink." 

Passow  saj-s :  "  To  immerse  often  and  re- 
peatedly, to  submerge." 

Schoettgen  says:  "  To  merge,  immerse,  to 
wash,  to  bathe." 

Stevens  says :  "  To  merge,  or  immerse,  to 
submerge,  or  bury  in  the  water." 

Stourdza  says:  "Literally  and  always  it 
means  to  plunge.  Baptism  and  immersion 
therefore  are  identical." 

Stephanus  says :  "  To  plunge  under,  or 
overwhelm  in  water." 

Stockius  says  :  "  Properly  it  means  to  clip, 
or  immerse  in  water." 

Liddell  and  Scott  say:  "To  dip  re- 
peatedly." 

Robinson  says:  "To  immerse,  to  sink." 

Anthon  says :  "  The  primary  meaning  of 
the  word  is  to  dip,  to  immerse." 

Green  says:  "To  dip,  immerse,  to  cleanse 
or  purify  by  washing." 

Moses  Stuart  says :  "  Baptizo  means  to  dip, 


28  BAPTIST    SHORT    METHOD. 

plunge,  or  immerse  into  any  liquid.  All  lexi- 
cographers and  critics  of  any  note  are  agreed 
in  this."* 

Rosenmuller  says :  "  To  baptize  is  to  im- 
merse or  dip  the  body,  or  part  of  the  body 
which  is  to  be  baptized,  going  under  the 
water,  "f 

Turretin  says :  "  The  word  baptism  is  of 
Greek  origin,  which  signifies  to  baptize,  to 
dip  into,  to  immerse.  "J 

Wilson  says :  To  baptize,  to  dip  one  into 
water,  to  plunge  one  into  the  water.  "§ 

Leigh  says  :  "  The  nature  and  proper  signifi- 
cation of  it  is,  to  dip  into  water,  or  to  plunge 
under  water."|| 

Yossius  says :  "  To  baptize  signifies  to 
plunge.  "^[ 

Wetstein  says:  "To  baptize  is  to  plunge, 

*  Essay  on  Baptism,  p.  51.     Bib.  Eeposit.,  1833, 
p.  298. 
f  Scolia  Matt.  iii.  6.  %  Inst.  loc.  19,  quest.  11. 

§  Chris.  Dictionary.  ||  Critica  Sacra. 

\  Disp.  Bap.,  dis.  1. 


BAPTIST    SHORT    METHOD.  29 

to  dip.  The  bocly  or  part  of  the  body  being 
under  water  is  said  to  be  baptized."* 

Campbell  says  :  "  The  word  baptizein,  both 
in  sacred  authors  and  in  classical,  signifies 
to  dip,  to  plunge,  to  immerse ;  and  was  ren- 
dered by  Tertullian,  the  oldest  of  the  Latin 
fathers,  tingere,  the  term  used  for  dyeing  cloth, 
which  was  by  immersion. "f 

To  the  same  effect  is  the  testimony  of  many 
other  scholars  and  critics,  familiar  with  the 
Greek  language.  Candid  minds,  after  a  suita- 
ble examination,  can  have  little  question  that 
the  true  meaning,  indeed  the  only  proper 
meaning,  of  baptizo,  is  to  dip,  plunge,  im- 
merse, or  bury  in  water ;  and  that  baptism 
can  only  be  performed  by  such  an  act. 

Significant   use   of   Baptizo. 

Why  did  our  Saviour  and  his  apostles 
make  use  of  this  particular  word,  baptizo,  to 
express  or   describe  the  ordinance  which  he 

*  Coin,  on  Matt.  iii.  6. 

t  Trans.  Four  Gospels.  Note  on  Matt.  iii.  11. 


30         BAPTIST  SHORT  METHOD. 

committed  to  his  churches,  and  enjoined  on  all 
his  disciples  ?  The  Greek  language  is  rich  in 
terms  to  express  all  positive  ideas,  as  well  as 
varying  shades  of  meaning.  "Why  was  this  one 
word  alone  selected  for  this  special  but  im- 
portant use  ? 

Baptizo  is  found  eighty  times  in  the  New 
Testament.  In  nearly  seventy,  it  is  used  to 
designate  the  ordinance  of  baptism.  Dr. 
Carson,  Prof.  Stuart,  and  others,  have  abun- 
dantly proven  that  this  word  means  to  clip, 
plunge,  or  immerse,  and  that  it  means 
nothing  else.  Our  Saviour,  in  leaving  a  com- 
mand universally  binding  on  his  disciples, 
meant  to  express  it  so  simply,  so  plainly,  and 
so  positively,  that  none  could  misunderstand 
it.  Therefore,  this  word  was  used,  which 
means  strictly  and  positively  just  what  he 
intended  and  nothing  else. 

Bapto  is  found  three  times  in  the  New 
Testament,  and  this  also  means  to  dip,  but  is 
never  applied  to  baptism.  Why  not  ?  Because 
it  has  other  meanings  also,  as  well  as  to  dip ; 


BAPTIST    SHORT    METHOD.  31 

and  with  this  word  the  ordinance  might  easily 
have  been  misunderstood. 

Louo  is  found  six  times^  and  means  to 
wash  ;  to  wash  the  whole  body  ;  to  bathe.  If, 
as  some  say,  baptism  means  to  wash,  here 
was  just  the  word  to  express  it.  But  this 
word  is  never  applied  to  the  ordinance ; 
because  washing  was  not  meant. 

Nipto  means,  in  like  manner,  to  icash,  but 
to  wash  the  extremities,  as  the  face,  hands, 
or  feet,  as  distinguished  from  bathing  the 
whole  body.  This  word  is  found  seventeen 
times,  but  is  never  applied  to  baptism.  Why 
not,  if  a  little  water  applied  to  the  face  may 
be  baptism  ? 

Rantizo  means  to  sprinkle,  and  is  found,  in 
the  Xew  Testament,  four  times.  This  would 
have  been  the  very  word  used  to  designate 
baptism,  if,  as  some  say,  that  ordinance  is 
properly  performed  by  sprinkling.  But  this 
word  is  in  no  instance  so  used.  Why  not  ? 
Because  sprinkling  is  not  baptism. 

Keo  means   to  pour,  and  is   found   many 


32  BAPTIST    SHORT   METHOD. 

times  in  its  various  combinations,  but  is  never 
applied  to  baptism.  If  baptism  is  pouring 
water  on  the  candidate,  why  was  not  this 
word  sometimes  used  to  express  it  ? 

Katharizo  means  to  'purify,  to  cleanse,  and 
is  found  thirty  times,  but  never  applied  to  the 
ordinance  of  baptism.  If,  as  some  say,  the 
ordinance  means  to  purify,  this  word  would 
have  expressed  it. 

Let  it  be  asked  again,  why  did  Christ  and 
his  apostles,  of  all  the  words  in  the  Greek 
language,  select  always  and  only  that  one 
which  means  strictly  and  positively  clipping, 
or  immersion,  and  nothing  else,  to  designate 
the  ordinance  which  he  commanded,  and  they 
administered  ?  Simply,  and  only,  because  bap- 
tism meant  dipping,  or  immersing,  and  nothing 
else. 

Allusions  to  the  Ordinance. 

The  manner  in  which  the  Apostle  Paul 
alludes  to  baptism,  indicates  his  idea  of  the 
nature  of  it.     He   says :    "  Therefore  we  are 


BAPTIST    SHORT    METHOD.  33 

burled  with  him  by  baptism  into  death."* 
And  again  :  "  Buried  with  him  in  baptism. "f 

Could  the  apostle  have  had  an}T  other  idea 
of  baptism,  than  that  of  a  submersion,  in 
which  the  candidate  was  put  wholly  under 
water,  in  the  likeness  of  a  burial  ?  This  must 
have  been  his  conception  of  it. 

Abp.  Tillotsox,  on  these  passages,  says : 
"Anciently  those  who  were  baptized  were  im- 
mersed and  buried  in  the  water,  to  represent 
their  death  to  sin ;  and  then  did  rise  up  out 
of  the  water,  to  signify  their  entrance  upon  a 
new  life.  And  to  these  customs  the  apostle 
alludes."J 

Turretin  says :  "And  indeed  baptism  was 
performed  in  that  age  and  in  those  countries, 
by  immersion  of  the  whole  bod}^  into  water."§ 

Zwingle  says:  "When  ye  were  immersed 
into  the  water  of  baptism,  ye  were  engrafted 
into  the  death  of  Christ.  "|| 

*  Rom.  vi.  4.  f  Col.  ii.  12. 

X  Works,  vol.  i.,  p.  179.  §  Com.  on  Rom.  vi.  3, 4. 

||  Annot.  on  Rom.  vi.  4.  See  Conant's  Append,  to 
Matt. 


34  BArTIST    SHORT    METHOD. 

Benson  says:  "Buried  with  him  by  bap- 
tism : — alluding  to  the  ancient  manner  of  bap- 
tizing hy  immersion."* 

Diodati  sa}'s :  "  In  baptism  being  dipped 
in  water  according  to  the  ancient  ceremon}', 
it  is  a  sacred  sign  unto  us  that  sin  ought  to 
be  drowned  in  us  by  God's  Spirit,  "f 

Bloomfield  says :  "  There  is  a  plain  allu- 
sion to  the  ancient  custom  of  baptism  by  im- 
mersion ;  and  I  agree  with  Koppe  and  Rosen- 
muller,  that  there  is  reason  to  regret  it  should 
have  been  abandoned  in  most  Christian 
churches,  especially  as  it  has  so  evidently  a 
reference  to  the  mystic  sense  of  baptism. "J 

Conyreare  says:  "This  passage  cannot  be 
understood,  unless  it  be  borne  in  mind,  that 
the  primitive  baptism  was  by  immersion. "§ 

Sam'l.  Clarke,  on  the  same,  says :  "  In  the 
primitive  times  the  manner  of  baptizing  was 
by  immersion,  or  dipping  the  whole  body  into 

*  Comment  on  Rom.  vi.  4.      f  Annot.  Rom.  vi.  4. 
X  Reeens.  Synop.  on  Rom.  vi.  4. 
§  Life  and  Epist.  Paul.    Rom.  vi.  4. 


BAPTIST   SHORT   METHOD.  35 

the  water.  And  this  manner  of  doing  it,  was 
a  very  significant  emblem  of  the  dying  and 
rising  again  referred  to  by  St.  Paul,  in  the 
above  mentioned  similitude."* 

John  Wesley  says  :  "  Buried  with  him, — 
alluding  to  the  ancient  manner  of  baptizing  by 
immersion."^ 

Whitby  sa}~s :  "  It  being  so  expressly  de- 
clared, that  we  are  buried  with  Christ  in  bap- 
tism, by  being  buried  under  water.  "J 

Fritsche  says :  "  But  that  in  accordance 
with  the  nature  of  the  word,  baptism  was  then 
performed,  not  by  sprinkling  upon,  but  by 
submerging,  is  proved  especially  by  Rom. 
vi.  4."§ 

Est  says  :  "  For  immersion  represents  to  us 
Christ's  burial ;  and  so  also  his  death.  For 
the  tomb  is  a  symbol  of  death ;  since  none  but 
the  dead  are  buried.     Moreover  the  emersion. 

*  Expos.  Ch.  Catech.  294.  Ed.  6. 
f  Note,  Eom.  vi.  4.  j  Com.  in  loco. 

§  Com.  on  Matt.,  vol.  i.,  p.  120.  See  Conant'9 
App.  to  Matt.,  p.  103. 


36  EAPTIST    SHORT   METHOD. 

"which  follows  the  immersion,  has  a  resem- 
blance to  the  resurrection."* 

Maldoxatus  says:  "For  in  Greek  to  be 
baptized  is  the  same  as  to  be  submerged,  "f  ' 

It  certainly  is  not  remarkable  that  these 
learned  and  pious  men  should  express  such 
opinions,  for  it  is  difficult  to  see  how  they 
could  have  understood  these  Scriptures  in  any 
other  way. 

Opinions  of  Commentators. 

Many  expositors,  eminent  for  their  learning 
and  their  devout  study  of  the  Bible,  have  re- 
corded their  opinions  as  to  the  nature  of  bap- 
tism and  the  manner  in  which  it  was  origi- 
nally administered.  The  great  question  is, 
What  do  the  Scriptures  teach  ?  Now  what 
have  been  the  opinions  of  such  men  as  to  the 
teaching  of  Scripture  concerning  baptism  ? 

Witsius  says :    "  It  cannot  be  denied  that 

*  Com.  on  Rom.  vi.  3.    Cited  by  Conant,  App.  to 
Matt.,  p.  100. 
t  Com.  on  Matt.  xx.  22.    Luke  xii.  50. 


BAPTIST    SHORT    METHOD.  37 

the  relative  signification  of  baptein,  and  bopti- 
zein,  is  to  plunge,  to  dip."* 

Zanchius,  whose  opinion  De  Courcy  de- 
clares, "is  worth  a  thousand  others,"  says: 
V  The  proper  signification  of  baptize,  is  to  im- 
merse, plunge  under,  to  overwhelm  in  water. "f 

Bp.  Taylor  says  :  "  The  custom  of  the  an- 
cient churches  was  not  sprinkling,  but  immer- 
sion."J 

Luther  says:  "  The  term  baptism  is  Greek: 
in  Latin  it  may  be  translated  immersio,  since 
we  immerse  any  thing  into  the  water,  that  the 
whole  may  be  covered  with  the  water. "§ 

Melancthon  says :  "  Baptism  is  immersion 
into  water,  which  is  made  with  this  admirable 
benediction.  "|| 

Bp.  Sherlock  says :  "  Baptism,  or  our  im- 
mersion into  water,  according  to  the  ancient 

*  Econ.  Gov.,  p.  1213. 
f  Works,  vol.  vi.,  p.  217.     Geneva,  1619. 
X  Doct.  Dubit,  B.  3,  ch.  4,  R.  15. 
§  Works,  vol.  i.,  p.  71,  Wit.  Ed.  1582. 
H  Melanct.  Catec,  Wit.  1580. 
4 


38  BAPTIST    SHORT    METHOD. 

rite  of  administering  it,  is  a  figure  of  our 
burial  with  Christ,  and  of  our  conformity  to 
his  death."* 

Cave  says  :  "  The  party  to  be  baptized  was 
wholly  immersed,  or  put  under  water,  "f 

Beza  says :  "  Christ  commanded  us  to  be 
baptized ;  by  which  word  it  is  certain  immer- 
sion is  signified. "J 

Yitringa  says :  "  The  act  of  baptizing  is 
the  immersion  of  believers  in  water.  This  ex- 
presses the  force  of  the  word."§ 

Mede  says :  "  There  was  no  such  thing  as 
sprinkling  used  in  baptism,  in  the  apostles' 
days,  nor  for  many  ages  after  them."|| 

Bp.  Bossuet  says  :  "  To  baptize  signifies  to 
plunge,  as  is  granted  by  all  the  world. "^f 

Grotius  says :  "  That  baptism  used  to  be 

*  See  Bloom.,  Crit.  Dig.,  vol.  v.,  p.  537. 

f  Primit.  Christ.,  p.  1,  ch.  10,  p.  320,  Lond.  1682. 

%  Epist.  ad  Thorn.  Tillium.,  Annot.  on  Mark  vii.  4. 

I  Aphor.  884. 

||  Discourse  on  Titus  hi.  5. 

\  Stennett  against  Kussen,  p.  174. 


BAPTIST    SHORT    METHOD.  39 

performed  by  immersion,  and  not  by  pouring, 
appears  by  the  proper  signification  of  the 
word,  and  by  the  places  chosen  for  the 
administration  of  the  rite."* 

Storr  and  Flatt  say :  "  The  disciples  of  our 
Lord  could  understand  his  command  in  no 
other  manner  than  as  enjoining  immersion  ; 
for  the  baptism  of  John,  to  which  Jesus  him- 
self submitted,  and  also  the  earlier  baptism  of 
the  disciples  of  Jesus,  were  performed  by 
dipping  the  subject  into  cold  water."*)* 

Diodati  sa}Ts:  "Baptized, — that  is  to  say, 
ducked  in  the  water,  for  a  sacred  sign  and 
seal  of  the  expiation  and  remission  of  sins. "J 

Calvin  sa}*s  :  "  The  word  baptize,  signifies 
to  immerse ;  and  it  is  certain  that  immersion 
was  the  practice  of  the  ancient  church. "§ 

Sam'l.  Clarke  says:  "  In  the  primitive  times 

*  Annot.  on  Matt.  iii.  6,  John  iii.  23. 
t  Bib.  Theology,  B.  4,  sec.  109,  par.  4. 
%  Annot.  on  Matt.  iii.  6. 
§  Institutes,  S.  4,  ch.  15,  sec.  19. 


40  BAPTIST    SHORT   METHOD. 

the  manner  of  baptizing  was  try  immersion,  or 
dipping  the  whole  bocVy  into  water."* 

Bloomfield  says  :  "  There  is  here  plainly  a 
reference  to  the  ancient  mode  of  baptism  by 
immersion,  "f 

Scholz  says  :  "  Baptism  consists  in  the  im- 
mersion of  the  whole  body  in  water.  "J 

Schaff  says:  " Immersion,  and  not  sprink- 
ling, was  unquestionably  the  original  form. 
This  is  shown  by  the  very  meaning  of  the 
Greek  words  baptizo,  baptisma,  and  baptismos, 
used  to  designate  the  rite."§ 

Many  others,  the  most  distinguished  among 
biblical  students  and  commentators,  both 
dead  and  living,  could  be  adduced  to  the 
same  effect.  To  some  minds  it  may  add  force 
to  this  testimony,  to  say  that  all  here  cited 
are  Pedobaptist  authorities. 

*  Expos.  Ch.  Gate.,  p.  294,  Ed.  6. 
f  Expos.  Rom.  vi.  4.  %  Com.  on  Matt  iii.  6. 

I  Hist.  Apost.  Ch.,  p.  488.     Merc.  Ed.  1851. 
See  also  Noel  on  Bap.,  ch.  iii.,  sec.  8. 


baptist  short  method.  41 

Historical  Evidence. 

Not  a  few  men  noted  for  their  learning  and 
industry,  have  written  histories  of  the  early 
Christian  churches,  describing  the  customs  of 
those  churches  in  the  times  immediately  suc- 
ceeding the  apostles.  What  do  they  saj7  of 
the  practice  then  prevailing,  and  during  the 
first  centuries,  concerning  baptism  ? 

Barnabas,  the  companion  of  St.  Paul,  in  an 
epistle  ascribed  to  him,  and  which  must  have 
been  very  early  written,  whoever  may  have 
been  the  author,  speaks  of  baptism  as  a  going 
"down  into  the  water."  "We  go  down  into 
the  water,  full  of  sin  and  filth,  but  we  come  up 
bearing  prints  in  our  heads,"  is  his  language.* 

Hermas,  writing  about  A.D.  95,  in  the 
"  Shepherd,"  a  work  ascribed  to  him,  speaks 
of  the  apostles  as  having  gone  "  down  into  the 
water,"  with  those  they  baptized,  "and  come 
up  again. "f 

*  Cath.  Epist.,  sec.  9.  Cited  by  Broughton,  Hist. 
Diet.  Art.  Bap. 

f  Stennett  to  Russen,  p.  143. 


42  BAPTIST   SHORT    METHOD. 

Justin  Martyr,  writing  about  A.D.  140, 
speaks  of  those  baptized,  as  "  washed  in  the 

water,"*  in  the  name  of  the  Father,  Son,  and 
B.o\y  Spirit. 

Tertullian,  writing  about  A.D.  204,  says: 
the  person  to  be  baptized  "is  let  down  into 
the  water,  and  with  a  few  words  said,  is 
dipped,  "f 

Hippolytus,  about  A.D.  225.  says  :  "  For  he 
who  goes  down  with  faith  into  the  bath  of  re- 
generation, is  arrayed  against  the  evil  one, 
and  on  the  side  of  Christ.  He  comes  up  from 
the  baptism  bright  as  the  sun,  flashing  forth 
the  rays  of  righteousness."! 

Gregory,  A.D.  360,  says:  "We  are  buried 
with  Christ  by  baptism,  that  we  may  also  rise 
with  him."§ 

Basil,  A.D.  360,  s&ys :  "  By  three  immer~ 

*  Apology,  sees.  79,  85,  86 ;  Reeve's  trans.-Orch- 
ard's  Hist.  Bap.,  sees.  1,  2,  3. 
f  Be  Bapt.,  eh.  2. 

%  Bis.  on  the  Theoph.  10. — Conant's  App.  to  Matt 
I  Stennett's  Reply,  p.  144, 


BAPTIST    SHORT    METHOD.  43 

sio?is  the  great  mystery  of  baptism  is  accom- 
plished ;"  referring  to  true  baptism.* 

Ambrose,  A.D.  3T4,  says :  "  Thou  saidst, 
I  do  believe,  and  wast  immersed  in  water; 
that  is,  thou  wast  buried,  "f 

Cyril,  A.D.  374,  says :  "  Candidates  are 
first  anointed  with  consecrated  oils  ;  they  are 
then  conducted  to  the  laver,  and  asked  three 
times,  if  they  believe  in  the  Father,  Son,  and 
Holy  Ghost;  then  they  are  dipped  three  times 
into  the  water,  and  retire  by  three  distinct 
efforts."^ 

Chrysostom,  A.D.  398,  sa3's :  "  To  be  bap- 
tized and  plunged  in  the  water,  and  then  to 
emerge,  or  rise  again,  is  a  S37mbol  of  our  de- 
scent into  the  grave,  and  our  ascent  out  of  it."§ 

*  Baronius,  Ann.  v.  Bing.  Antiq.,  B.  xi.,  ch.  xi. 

f  Stennett's  Ans.,  p.  144.  Bing.  Antiq.,  B.  ii.,  ch.  ii. 

X  Dnpin's  Eccl.  Hist.,  ch.  vi.  v.  2. — Orchard's  Hist. 
Bap.,  p.  43,  Nash.  Ed.  1855. 

§  Com.  on  1  Cor.  Horn.  40,  1. — Bingham's  Christ. 
Antiq.,  ch.  11. — See  also,  on  all  these  Fathers,  Co- 
nant's  App.  to  Matt. 


44  BAPTIST    SHORT    METHOD. 

Salmasius  says  :  "  Baptism  is  immersion, 
and  was  formerly  celebrated  according  to  the 
force  and  meaning  of  the  name.  Now  it  is 
only  rantism,  or  sprinkling,  not  immersion, 
nor  dipping."* 

Bingham,  in  his  Christian  Antiquities,  says : 
"  The  ancients  thought  that  immersion,  or 
burying  under  water,  did  more  lively  repre- 
sent the  death,  burial,  and  resurrection  of 
Christ,  as  well  as  our  own  death  to  sin,  and 
rising  again  into  righteousness,  "f 

Mosheim  says:  "In  this  century  (the  1st) 
baptism  was  administered  in  convenient  places, 
without  the  public  assembles  ;  and  by  immer- 
sing the  candidate  wholly  in  water. "J 

Neander  says  :  "  In  respect  to  the  form  of 
baptism,  it  was,  in  conformity  with  the  origi- 
nal institution,  and  the  original  import  of  the 
symbol,  performed  by  immersion,  as  a  sign  of 

*  Wolf.  Orit.  Matt,  xxviii.  19.  De  Caes.  Yiro.  p.  669. 

t  Christ.  Antiq.,  B.  11,  ch.  11. 

%  Eccl.  Hist,,  B.  1,  Cent.  1,  part  2,  ch.  4. 


BAPTIST    SHORT    METHOD.  45 

entire  baptism  into  the  Holy  Spirit,  of  being 
entirely  penetrated  by  the  same."* 

Waddington  ssxys  :  "  The  sacraments  of  the 
primitive  church  were  two, — that  of  Baptism 
and  the  Lord's  Supper.  The  ceremony  of 
immersion,  the  oldest  form  of  baptism,  was 
performed  in  the  name  of  the  three  persons 
of  the  Trinity."! 

Schaff  says  :  "  Finally,  so  far  as  it  respects 
the  mode  and  manner  of  outward  baptizing, 
there  can  be  no  doubt  that  immersion,  and  not 
sprinkling,  was  the  original  normal  form. "J 

The  Ency.  Ecclesiastica  says  :  "  Whatever 
weight,  however,  may  be  in  these  reasons,  as  a 
defence  for  the  present  practice  of  sprinkling, 
it  is  evident  that  during  the  first  ages  of  the 
church,  and  for  many  centuries  afterward,  the 
practice  of  immersion  prevailed. "§ 

*  Ch.  Hist.,  vol.  i.,  p.  310.— Also  Hist.  Plan,  and 
Train,  vol.  i.,  p.  222. 

t  Ch.  Hist,,  eh.  2,  sec.  3. 

X  Hist.  Chris.  Ch.,  p.  488.— Mercersburg   Ed. 

I  Art.  Baptism. 


46  BAPTIST    SHORT    METHOD. 

Dr.  Whitby  says :  "  And  this  immersion 
being  religiously  observed  by  all  Christians 
for  thirteen  centuries,  and  approved  by  our 
Church ;"  referring  to  the  Church  of  Eng- 
land.* 

Dr.  Stackhouse  says:  "  Several  authors 
have  shown  and  proved  that  this  manner  of  im- 
mersion continued  as  much  as  possible  to  be 
used  for  thirteen  hundred  years  after  Christ."f 

Bp.  Bossuet  says :  "  We  are  able  to  make 
it  appear,  by  the  acts  of  councils,  and  by 
ancient  rituals,  that  for  thirteen  hundred 
years,  baptism  was  thus  administered,  (by 
immersion,)  throughout  the  whole  church,  as 
far  as  possible. "J 

Dr.  Brenner  says :  "  Thirteen  hundred 
years,  was  baptism  generally  and  originally 
performed  by  the  immersion  of  the  person 
under  water ;  and  only  in  extraordinary  cases 
was  sprinkling,  or  affusion,  permitted.     These 

*  Annot.  Rom.  vi.  4.     f  Hist.  Bible,  B.  8.,  ch.  1. 
%  Stennett  ad  Russen,  p.  176.    Booth's  Pedo.  Ex., 
ch.  4. 


BAPTIST    SHORT   METHOD.  47 

latter  methods  of  baptism  were  called  in 
question,  and  even  prohibited."* 

Hagenbach,  in  his  History  of  Doctrines, 
says :  "  From  the  thirteenth  century,  sprink- 
ling came  into  more  general  use  in  the  West. 
The  Greek  Church,  however,  and  the  church 
of  Milano,  still  retained  the  practice  of  immer- 
sion, "f 

Coleman,  in  his  Antiquities,  says ;  "  The 
practice  of  immersion  continued  even  until 
the  thirteenth  or  fourteenth  century.  Indeed 
it  has  never  been  formally  abandoned. "J 

Van  Colln,  in  his  History  of  Doctrines, 
says :  "  Immersion  in  water  was  general  until 
the  thirteenth  century;  among  the  Latins  it 
was  then  displaced  by  sprinkling,  but  re- 
tained by  the  Greeks. "§ 

Winer,  in  his  lectures,  says  :  "  Affusion  was 
at   first   applied   only  to   the    sick,    but  was 

*  Hist.  Exhib.  Bap.,  p.  306. 
t  Hist.  Doct.,  vol.  ii.,  p.  84.     Note  1. 
X  Ancient  Christianity,  ch.  14,  sec.  8. 
I  Hist.  Doct.,  vol.  ii.,  p.  303. 


48  BAPTIST    SHORT    METHOD. 

gradually  introduced  for  others,  after  the 
seventh  century,  and  in  the  thirteenth  became 
the  prevailing  practice  in  the  West."* 

Bingham,  in  his  Origines,  says:  "As  this 
(dipping)  was  the  original  apostolical  prac- 
tice, so  it  continued  the  universal  practice  of 
the  church  for  many  ages."f 

Augusti,  in  his  Archaeology,  says  :  "  Immer- 
sion in  water  was  general,  until  the  thirteenth 
century,  among  the  Latins ;  it  was  then  dis- 
placed by  sprinkling,  but  retained  by  the 
Greeks.  "\ 

Neander  sa}'s  :  "  The  usual  form  of  submer- 
sion at  baptism,  practiced  by  the  Jews,  was 
passed  over  to  the  Gentile  Christians.  Indeed 
this  form  was  the  most  suitable  to  signif}' 
that  which  Christ  intended  to  render  an  ob- 
ject of  contemplation  by  such  a  S3Tmbol :  the 
immersion  of  the  whole  man  in  the  spirit  of 
a  new  life."§ 


*  Lect.  Christ.  Antiq. 
f  Antiq.  Christ.  Ch.,  B.  11,  ch.  11. 
X  Archa?.  vol.  v.,  p.  5,  vol.  vii.,  p.  229. 
I  Planting  and  Training,  p.  161. 


BAPTIST    SHORT    METHOD.  49 

These  quotations  do  not  exhaust  historical 
evidence,  but  are  sufficient  to  satisfy  impar- 
tial minds,  as  to  the  primitive  and  long  con- 
tinued practice  of  immersion  in  the  Christian 
churches.  These  Pedobaptist  writers  agree 
that,  for  thirteen  hundred  years,  immersion 
was  the  universally  prevailing  mode  of  bap- 
tism^ departed  from  only  in  special  or  extra- 
ordinary cases  ;  even  then  abandoned  by  the 
Latin  or  Romish  church  only,  while  the 
Greek  and  Oriental  Churches  retained,  and 
do  to  this  day  retain,  the  original  form  of  that 
sacred  rite. 

The   Existence   op  Baptisteries. 

The  places  sought  and  prepared  for  the 
proper  and  convenient  administration  of  bap- 
tism during  the  early  ages  of  Christianity, 
clearly  indicate  the  form  of  the  ordinance.  For 
the  people  would  never  resort  to  rivers,  pools, 
cisterns,  or  other  large  bodies  of  water,  for 
the  mere  purpose  of  sprinkling  the  candidates. 
We  know  that  John  the  Baptist  and  the  dis- 


50  BAPTIST    SHORT    METHOD. 

ciples  of  Jesus  baptized  in  the  Jordan,  and  at 
Enon,  "  because  there  was  much  water  there." 

Tertullian  says:  "  Peter  baptized  in  the 
Tiber  at  Rome,  as  John  had  done  in  Jordan  ; 
and  there  was  no  difference  whether  a  man 
was  baptized  in  the  sea,  or  a  lake,  in  a  river, 
or  a  fountain." 

As  Christianity  spread,  and  converts  multi- 
plied, in  many  places,  especially  in  large 
cities,  there  were  few  opportunities  for  the 
convenient  and  agreeable  administration  of  the 
ordinance.  Other  cities  were  not  filled  with 
pools,  fitted  for  personal  ablutions,  as  was 
Jerusalem,  where  the  gospel  gained  its  first 
converts.  Then  began  to  be  erected  baptist- 
eries, expressly  designed  and  used  for  this 
purpose.  These,  at  first,  were  constructed 
in  the  simplest  manner ;  but  in  process  of  time 
large,  costly,  and  imposing  edifices,  were  built 
for  this  use. 

Mosheim  says  :  "  For  the  more  convenient 
administration   of  baptism,  sacred   fonts,  or 


BAPTIST    SHORT    METHOD.  51 

Baptisteria,  were  erected  in  the  porches  of  the 
temples."*     This  was  in  the  fourth  century. 

Broughton  sa3^s:  "The  place  of  baptism 
was  at  first  unlimited ;  being  some  pond  or 
lake,  some  spring  or  river,  but  always  as 
near  as  possible  to  the  place  of  public  wor- 
ship. Afterward  they  had  their  baptisteries, 
or  (as  we  call  them)  fonts,  built  at  first  near 
the  church,  then  in  the  church  porch,  and  at 
last  in  the  church  itself."  "  The  baptistery 
was  properly  speaking  the  whole  house  or 
building  in  which  the  font  stood ;  which  latter 
was  only  the  fountain,  or  pool  of  water,  in 
which  the  immersion  was  performed,  "f 

Dr.  Murdock  says  :  "  The  baptisteries  were 
properly  buildings  adjacent  to  the  churches, 
in  which  the  catechumens  were  instructed,  and 
where  were  a  sort  of  cisterns,  into  which  water 
was  let  at  the  time  of  baptism,  and  in  which 
the  candidates  were  baptized  by  immersioD."J 

*  Eccl.  Hist.  Cent.  4,  B.  2,  p.  2,  ch.  4,  sec.  7. 
t  Hist.  Diet.,  Arts.  Baptism  and  Baptistery. 
X  Mosh.  Eccl.  Hist.,  vol.  i.,  p.  281,  note  15. 


52  BAPTIST   SHORT   METHOD. 

Eusebius,  Cyril,  and  Ambrose,  all  speak 
of  them,  as  commonly  used  in  their  times  ; 
from  three  to  four  hundred  years  after  Christ. 
So  do  Justin  Martyr,  in  the  middle  of  the 
second  centmy,  and  Clement  of  Rome,  at  the 
close  of  the  first."* 

Coleman  says :  "The  first  baptistery,  or  place 
appropriated  to  baptism,  of  which  any  mention 
is  made,  occurs  in  a  biography  of  the  fourth  cen- 
tury, and  this  was  prepared  in  a  private  house,  "f 

Hagenbach  says :  "  That  baptism  in  the 
beginning  was  administered  in  the  open  air, 
in  rivers  and  pools  ;  and  that  it  was  by  immer- 
sion, we  know  from  the  narratives  of  the  New 
Testament.  In  later  times  there  were  pre- 
pared great  baptismal  fonts,  or  chapels.  The 
person  to  be  baptized  descended  several  steps 
into  the  reservoir  of  water,  and  then  the 
whole  body  was  immersed  under  the  water. "J 

*  Bingh.Antiq.  Chris.  Ch.,  B.  8.,  ch.  vii.,  sec.  1. 
Coleman's  Anc.  Chris.,  ch.  xix.  sec.  10. 
f  Ancient  Christ'y  Ex.,  ch.  xix.,  sec.  10. 
t  Hist.  Christ.  Church,  ch.  xix.,  p.  324. 


BAPTIST    SHORT    METHOD.  53 

Cave  says:  "These  baptisteries  were  usu- 
ally very  large  and  capacious,  not  only  that 
they  might  comport  with  the  general  custom 
of  those  times,  of  persons  baptized  being  im- 
mersed, or  put  under  water  ;  but  because,  the 
stated  times  of  baptism  returning  so  seldom, 
great  multitudes  were  usually  baptized  at  the 
same  time."*        „ 

Bingham  says :  "  In  the  apostolical  age, 
and  some  time  after,  before  churches  and 
baptisteries  were  generally  erected,  they  bap- 
tized in  any  place  where  they  had  convenience, 
as  John  baptized  in  Jordan,  and  Philip  bap- 
tized the  Eunuch  in  the  wilderness,  and  Paul 
the  jailer  in  his  own  house,  "f 

The  term  "  baptistery,"  was  applied  properly 
to  the  pool,  or  font  of  water,  but  was  also 
used  to  designate  the  building  in  which  the 
pool  was  placed. 

The  Ency.  Britannica  says  of  the  baptis- 
tery :  "In  the  ancient  church  it  was  one  of  the 

*  Primitive  Chris.,  p.  i.,  ch.  x.,  p.  312. 
f  Chris.  Antiq.,  B.  II.,  ch.  vii.,  sec.  11. 


54  BAPTIST   SHORT    METHOD. 

exedrae,  or  buildings  distinct  from  the  church 
itself.  Thus  it  continued  till  the  sixth  century, 
when  the  baptisteries  began  to  be  taken  into 
the  church  porch,  and  afterwards  into  the 
church  itself."* 

BRANDEsays:  "A  building  destined  for  the 
purpose  of  administering  the  rite  of  baptism. 
The  baptistery  was  entirely  distinct  from  the 
church  up  to  the  end  of  the  sixth  century ; 
after  which  period  the  interior  of  the  church 
received  it."f 

Some  of  these  structures  are  still  preserved, 
and  others  are  well  known  to  have  existed ;  as 
those  of  Florence,  Venice,  Pisa,  Naples,  Bolo- 
gna, Ravenna.  That  of  the  Lateran  at  Rome 
is  considered  the  oldest  now  existing,  having 
been  erected  A.D.  324.  That  at  Pisa  was 
completed  in  1160,  the  entire  structure  being 
115  feet  in  diameter,  by  1T2  in  height;  of  a 
circular  form.  That  at  Florence  is  an  oc- 
tagonal building,  90  feet  in  diameter,  with  a 

*  Art.  Baptistery. 

f  Diet.  Art.  Sci.  and  Lit.,  Art.  Bapt. 


BAPTIST    SHORT    METHOD.  55 

lofty  dome.  That  of  St.  Sophia  at  Constanti- 
nople, erected  by  Constantine,  A.  D.  337,  was 
capable  of  accommodating  a  numerous  council, 
whose  sessions  were  held  in  it.  Most  of  the 
existing  baptisteries  are  large,  elaborate,  and 
costly  edifices. 

The  pool  for  baptizing  was  an  open  cistern 
in  the  centre  of  the  large  hall,  or  main  part  of 
the  building. 

Now  can  any  one  suppose  these  buildings 
would  have  been  provided,  unless  immersion 
had  been  the  mode  of  administering  baptism  ?* 

Usage  of  the  Greek  Church. 

It  is  worthy  of  no  small  consideration  cer- 
tainly, that  the  Greek  church,  so  called,  in 
distinction  from  the  Roman,  has  alwa}Ts  prac- 

*  For  a  full  account  of  Baptisteries  see  Kobinson's 
History  of  Baptism,  ch.  xii.,  where  he  has  with  ranch 
labor  collected  a  large  amount  of  information  on 
this  subject.  Also,  Duncan's  Hist.  Baptists,  ch.  v., 
sec.  3.  Also,  Crystal's  History  of  the  mode  of  Bap- 
tism. 


56  BAPTIST    SHORT   METHOD. 

ticed  immersion  for  baptism.  This  church 
extends  over  Greece,  Russia,  Egypt,  Arabia, 
Palestine,  Ab}Tssinia,  and  other  oriental  coun- 
tries. Like  the  Romish  Church,  it  practices 
many  absurd  and  superstitious  rites,  and 
holds  many  corruptions  in  doctrine ;  but  as  to 
the  mode  of  baptism,  it  retains  the  primitive 
custom  of  dipping  the  candidate. 

Dr.  Wall,  in  his  history  of  infant  baptism, 
says :  "  The  Greek  Church  in  all  its  branches 
does  still  use  immersion,  and  so  do  all  other 
Christians  in  the  world,  except  the  Latins. 
All  those  nations  that  do  now,  or  formerly 
did  submit  to  the  authority  of  the  Bishop  of 
Rome,  do  ordinarity  baptize  their  infants  by 
pouring  or  sprinkling.  But  all  other  Chris- 
tians in  the  ivorld,  who  never  owned  the  Pope's 
usurped  power,  do,  and  ever  did,  dip  their  in- 
fants in  the  ordinary  use.  All  the  Christians 
in  Asia,  all  in  Africa,  and  about  one  third  in 
Europe,  are  of  the  last  sort."* 

All  the  Christians  in  the  world,  then,  accord- 

*  Hist.  Inf.  Bap.  vol.  2.  p.  376.  Ed.  3. 


BAPTIST  SHORT  METHOD.         57 

ing  to  this  writer,  except  about  two  thirds  of 
Europe,  and  we  may  add,  a  part  of  America, 
have  always  practiced  immersion  for  baptism. 
It  is  certain  that  to  this  day,  the  Greek  Church, 
even  in  the  severe  climates  of  Russia  and 
Siberia,  baptizes,  whether  adults  or  infants, 
by  immersion. 

Broughton  says:  "The  Greek  Church  dif- 
fers from  the  Romish,  as  to  the  rite  of  baptism 
chiefly,  in  performing  it  by  immersion,  or 
plunging  the  infant  all  over  in  the  water."* 

Stourdza  says :  "  The  church  of  the  West 
has  then  departed  from  the  example  of  Jesus 
Christ ;  she  has  obliterated  the  whole  sublim- 
ity of  the  exterior  sign.  Baptism  and  immer- 
sion are  identical.  Baptism  by  aspersion  is, 
as  if  one  should  say,  immersion  by  aspersion; 
or  any  other  absurdity  of  the  same  nature. "f 

Edinburg  Encyclopaedia  says  :  "The  Greek 

*  Histor.  Diet.,  Art.  Baptism.   Also  Ricaut's  Gr. 
ch. 
t  Consid.  Orthodox  Ch.,  p.  87.   Conant's  Append.. 

p.  99. 


58  BAPTIST    SHORT    METHOD. 

Church,  as  well  as  the  schismatics  in  the  East, 
retained  the  custom  of  immersing  the  whole 
body  ;  but  the  western  church  adopted,  in  the 
thirteenth  century,  the  mode  of  baptism  by 
sprinkling,  which  has  been  continued  by  the 
Protestants,  Baptists  only  excepted."* 

The  Pantalogia  says  :  the  Greek  Church  is 
"  that  part  of  the  Christian  church  which  was 
first  established  in  Greece,  and  is  now  spread 
over  a  larger  extent  of  country  than  any  other 
established  church.  Amid  all  their  trifling 
rites  they  practice  trine  immersion,  which  is 
unquestionably  the  original  manner,  "f 

Ricaut  says  :  "  Thrice  dipping  or  plunging, 
this  Church  holds  to  be  as  necessary  to  the 
form  of  baptism,  as  water  is  to  the  matter. "| 

Coleman  says :  "  The  eastern  church  has 
uniformly  retained  the  form  of  immersion  as 
indispensable  to  the  validity  of  the  ordinance; 
and  repeat  the  rite  whenever  they  have  re- 

*  Article  Baptism. 

f  Article  Greek  Oh. 

%  State  of  Greek  Ch.,  p.  163. 


BAPTIST    SHORT   METHOD.  59 

ceivcd  to  their  communion  persons  who  have 
been  baptized  in  another  manner."* 

Deylingius  says:  "The  Greeks  retain  the 
rite  of  immersion  to  this  day ;  as  Jeremiah  the 
Patriarch  of  Constantinople  declares."")* 

Dr.  King  says :  "  The  Greek  church  uni- 
formly practices  the  trine  immersion,  un- 
doubtedty  the  most  primitive  manner. "J 

Btjddeus  says:  "That  the  Greeks  defend 
immersion  is  manifest,  and  has  been  frequently 
observed  by  learned  men;  which  Ludolphus 
informs  us  is  the  practice  of  the  Ethiopians.  "§ 

Ency.  Brittanica,  says :  "  The  Greek 
Church  differs  from  the  Romish,  as  to  the  rite 
of  baptism,  chiefly  in  performing  it  by  immer- 
sion, or  plunging  the  infant  all  over  in  the 
water."|| 

The  Romish   Church   claims   the   right   to 

*  Ancient  Christ'y-  Ex.,  ch.  xviv.,  sec.  12. 
f  De  Prud.  Past.,  p.  3,  ch.  hi.,  sec.  26. 
%  Rites  and  Cer.  Greek  Ch.,  p.  192. 
g  Theol.  Dogmat.,  B.  5,  ch.  i.,  sec.  5. 
||  Art.  Baptism. 


60  BAPTIST    SHORT   METHOD. 

change  ordinances ;  and  for  that  reason,  and 
on  that  ground  alone,  abolished  immersion, 
and  now  practices  aspersion  for  baptism. 
And  this  aspersion,  or  sprinkling,  the  Protes- 
tant Churches  have  received,  with  other  eccle- 
siastical perversions,  from  the  Komish.  But 
the  Greek  Church  still  retains  the  primitive 
form  of  dipping,  though  in  the  baptism  of 
children,  as  in  many  other  things,  it  has  de- 
parted from  primitive  usage. 

Design  of  the  Ordinance. 

What  was  the  design  of  baptism  ?  What 
was  the  ordinance  intended  to  express,  or 
represent?  As  an  outward  rite  it  must  be  a 
type,  or  sign,  of  some  moral  truth  or  spiritual 
fact,  meant  to  be  taught  or  enforced  by  its 
observance.  And  the  form  of  the  rite,  the 
manner  of  the  ordinance,  must  be  such  as 
properly  to  express  its  design  and  meaning. 
If  the  form  be  so  changed  that  its  symbolic 
force  is  lost,  and  its  design  no  longer  seen  in 
its  administration,  then,  manifestly,  it  is  no 


BAPTIST    SHORT   METHOD.  61 

longer  baptism  in  fact ;  its  teaching  is  lost, 
and  its  chief  purpose  fails. 

But  the  design  of  baptism  is  clearly  this : 
to  show  forth  the  death,  burial,  and  resurrec- 
tion of  Christ,  who  died  for  our  sins,  and  rose 
again  for  our  justification.  This  is  the  teach- 
ing of  the  rite  itself.  And  every  candidate 
who  receives  the  ordinance,  professes  thereby 
faith  in  the  merits  of  Christ's  death,  as  the 
ground  of  his  own  hope  and  salvation  ;  fellow- 
ship with  his  sufferings,  and  a  declaration  of 
his  own  death  to  sin,  and  rising  to  a  new  life ; 
a  putting  off  the  old  man  as  in  a  burial,  and  a 
putting  on  the  new  man,  as  he  rises  to  newness 
of  life  in  Christ.  It  also  typifies  the  wash- 
ing of  regeneration,  and  the  renewing  of  the 
Holv  Ghost ;  and  declares,  in  addition,  the 
candidate's  hope  of  a  resurrection  from  the 
dead,  even  as  Christ,  into  whose  death  he  is 
buried,  was  raised  up  by  the  glory  of  the 
Father. 

Tyxdale  says :  "  The  plunging  into  the 
water  signifieth  that  we  die,  and  are  bur'ed 
6 


62  BAPTIST   SHORT    METHOD. 

with  Christ,  as  concerning  the  old  life  of  sin. 
And  the  pulling  out  again  signifieth  that  we 
rise  again  with  Christ  in  a  new  life  full  of  the 
Holy  Ghost."* 

Adam  Clarke  says :  "  But  as  they  received 
baptism  as  an  emblem  of  death,  in  voluntarily 
going  under  the  water ;  so  they  receive  it  as 
an  emblem  of  the  resurrection  unto  eternal 
life,  in  coming  up  out  of  the  water."f 

Dr.  Newton  says :  "  Baptism  was  usually 
performed  by  immersion,  or  dipping  the 
whole  body  under  water,  to  represent  the 
death,  burial,  and  resurrection  of  Christ,  to- 
gether; and  therewith  signify  the  person's 
own  dying  to  sin,  the  destruction  of  its  power, 
and  his  resurrection  to  a  new  life."{ 

Frankius  says :  "  The  baptism  of  Christ 
represented  his  sufferings ;  and  his  coming  up 

*  Obedience  of  a  Christian  Man,  p.  143,  cited  by 
Conant,  App.  to  Matt.,  p.  93. 
f  Baptism  for  the  dead ;  Com.  1  Cor.  xv.  29. 
X  Prac.  Expos.  Cat.,  p.  297. 


BAPTIST    SHORT    METHOD.  63 

out  of  the  water,  his  resurrection  from  the 
dead."* 

Baxter  says :  "  In  our  baptism  we  are 
dipped  under  the  water,  as  signifying  our 
covenant  profession,  that  as  he  was  buried  for 
sin,  we  are  dead  and  buried  to  sin."f 

Saurin  says:  "The  ceremony  of  wholly 
immersing  us  in  water,  when  we  were  baptized, 
signified  that  we  died  to  sin.  "J 

Buddeus  says :  "  Immersion,  which  was 
used  in  former  times,  was  a  symbol  and  an 
image  of  the  death  and  the  burial  of  Christ. "§ 

Pictetus  says:  "That  immersion  into,  and 
emersion  out  of  the  water,  practiced  by  the 
ancients,  signify  the  death  of  the  old  man, 
and  the  resurrection  of  the  new  man."|| 

Grotius  says :  "  There  was  in  baptism,  as 
administered  in  former  times,  an  image  both 

*  Program,  xiv.,  p.  343. 

t  Para.  Rom.  vi.  4.— Col.  ii.  12,  et  al. 

X  Sermons,  vol.  iii.,  p.  171.     Robinson's  Trans. 

I  Dogmat.  Theol.,  B.  5,  ch.  i.,  sec.  8. 

[|  Theol.  Chris.,  B.  14,  ch.  iv.,  sec.  13. 


64  BAPTIST   SHORT    METHOD. 

of  a  burial  and  a  resurrection  ;  which  in  regard 
to  Christ  was  external,  in  regard  to  Christians, 
internal."* 

Abp.  Leighton  says :  "  Buried  with  Christ 
....  where  the  dipping  into  water  is  referred 
to  as  representing  our  dying  with  Christ ;  and 
the  return  thence  as  expressive  of  our  rising 
with  hiin/'-j- 

Dr.  Cave  says :  "As  in  immersion  there 
are  in  a  manner  three  several  acts,  the  putting 
the  person  into  water,  his  abiding  there  for  a 
little  time,  and  his  rising  up  again ;  so  by 
these  were  represented  Christ's  death,  burial, 
and  resurrection  ;  and  in  conformity  thereunto 
our  dying  unto  sin,  the  destruction  of  its 
power,  and  our  resurrection  to  a  new  course 
of  life. ''J 

Dr.  Hammond  says:  "It  is  a  thing  that 
every  Christian  knows,  that  the  immersion  in 
baptism,  refers  to  the  death  of  Christ.     The 

*  Annot.  Rom.  vi.  4,  Col.  ii.  12. 

f  Comment.  1  Peter  hi.  21. 

X  Primitive  Christ'y,  p.  1,  ch.  x.,  p.  320. 


BAPTIST    SHORT    METHOD.  65 

putting  the  person  into  the  water,  denotes 
and  proclaims  the  death  and  burial  of  Christ."* 

Dr.  Barrow  says : ■ "  The  action  is  baptizing 
or  immersing,  into  water."  "  The  mersion 
also  in  water,  and  the  emersion  thence,  cloth 
figure  our  death  to  the  former,  and  our  reviv- 
ing to  a  new  life."f 

Bp.  Bloomfield  says:  "There  may  also  be 
(as  the  ancient  commentators  think)  an  allu- 
sion to  the  ancient  mode  of  baptism  by  im- 
mersion ;  which,  while  typifying  a  death  unto 
sin  and  a  new  birth  unto  righteousness,  also 
had  reference  to  the  Christian  communion 
with  his  Lord,  both  in  death  and  resurrection 
from  the  dead. "J 

Dr.  Towerson  says  :  "  Therefore  as  there  is 
so  much  the  more  reason  to  represent  the  rite 
of  immersion  as  the  only  legitimate  rite  of  bap- 
tism, because  the  only  one  that  can  answer  the 

*  On  Rom.  vi.  3. 

t  Doctrine  of  the  Sacraments,  works,  vol.  hi.,  p.  43. 
%  Greek  N.  Test.,  on  1  Cor.  xv.  29.     Baptism  for 
the  dead. 


66  BAITIST    SHORT    METHOD. 

ends  of  its  institution,  and  those  things  which 
were  to  be  signified  by  it ;  so,  especially,  if,  as 
is  well  known  and  undoubtedly  of  great  force, 
the  general  practice  of  the  primitive  church 
was  agreeable  thereto,  and  the  practice  of  the 
Greek  Church  to  this  very  day.  For  who  can 
think  that  either  one  or  the  other  would  have 
been  so  tenacious  of  so  troublesome  a  rite, 
were  it  not  that  they  wrere  well  assured,  as 
they  of  the  primitive  church  might  well  be, 
of  its  being  the  only  instituted  and  legitimate 
one."* 

Such  are  the  opinions  of  candid  Pedobap- 
tist  divines,  as  to  the  design  of  baptism. 
Sprinkling  or  pouring  water  on  a  candidate 
has  no  force  in  the  direction  of  this  sacred 
symbolism.  It  cannot  show  the  death,  burial, 
and  resurrection  of  Christ;  nor  the  disciple's 
death  to  sin,  and  his  rising  to  a  new  life.  If 
immersion,  therefore,  be  not  used,  the  entire 
force  of  the  ordinance  is  destroyed,  and  its 
design  lost  sight  of. 

*  On  Sacram.  Bap.,  part  3,  pp.  51-58. 


BAPTIST    SHORT    METHOD.  67 

Sprinkling  means  nothing,  it  sets  forth  no 
great  doctrine  of  the  gospel.  Onty  when  the 
candidate  is  buried  wholly  beneath  the  water, 
and  raised  again,  does  the  beauty,  force,  and 
meaning  which  divine  wisdom  intended,  ap- 
pear in  that  sacred  ordinance. 

Conveniences   for   Baptism. 

Not  a  few  defenders  of  sprinkling,  with 
more  boldness  than  learning  or  discretion, 
have  asserted,  and  attempted  to  show,  that 
there  was  not  a  sufficient  depth  of  water  in 
the  Jordan,  nor  convenient  means  in  Jerusa- 
lem for  immersing  the  multitudes,  said  to 
have  been  baptized  by  John,  and  the  disciples 
of  Jesus ;  especialhr  the  large  numbers  con- 
verted at  the  Pentecost,  and  under  the  subse- 
quent preaching  of  the  apostles. 

Such  assertions  indicate  the  ignorance  or 
the  recklessness  of  those  who  make  them,  and 
show  how  unfitted  by  prejudices  even  good 
men  may  be  to  discuss  the  merits  of  a  grave 
subject.      An   objection   so   trifling   deserves 


68  BAPTIST    SHORT    METHOD. 

small  notice.  We  know  that  Jesus  and  the 
disciples  of  John  were  immersed ;  and  that 
the  early  converts  to  Christianity  were 
"buried  with  Christ  in  baptism;"  further 
than  this  we  need  not  feel  bound  to  prove. 
But  defiuite  and  posithre  information  is  not 
wanting  on  these  points ;  and  some  of  it  may 
be  of  service  here. 

Lieut.  Lynch,  of  the  United  States  navy, 
was,  iu  1848,  sent  out  by  his  government  in 
charge  of  an  expedition  to  explore  the  river 
Jordan,  and  the  Dead  Sea.  This  was  done 
for  antiquarian  research,  and  for  the  advance- 
ment of  science.  The  expedition  passed 
down  the  entire  length  of  the  Jordan  in 
boats ;  made  frequent  and  careful  surveys, 
which  were  accurately  recorded,  and  officially 
published.  The  river  was  found  to  vary  in 
width  from  seventy  five  to  two  hundred  feet, 
and  in  depth  from  three  to  twelve  feet.  At 
Bethabara,  where  tradition  has  fixed  the 
place  of  our  Saviour's  baptism,  and  where 
John  baptized  the  multitudes.  Lieut.   Lynch 


BAPTIST    SHORT    METHOD.  69 

gives  the  width  as  one  hundred  and  twenty 
feet,  and  the  greatest  depth,  as  twelve  feet. 
This  certainly  must  be  deep  enough  for  im- 
mersing candidates. 

It  is  a  well  known  fact,  that  thousands  of 
Christian  pilgrims  from  adjacent  countries 
visit  this  place  annually  at  a  certain  season, 
to  bathe  in  the  waters  where  they  believe  the 
Saviour  was  baptized.  The  expedition  wit- 
nessed one  of  these  scenes,  and  had  their 
boats  in  readiness  to  prevent  accidents,  which 
it  was  feared  might  occur  with  so  great  a 
crowd  of  fanatical  devotees  in  so  great  a 
depth  of  water.  Had  Pedopaptist  advocates 
of  sprinkling  been  there,  they  might  have 
found  an  argument  as  perilous  as  it  would 
have  been  convincing,  for  a  sufficient  depth 
of  water  in  the  Jordan  for  the  immersion  of 
believers.* 

Dr.  Robinson,  who  made  a  careful  survey 
of  Palestine,  including  the  Jordan,  in  1840, 
makes  statements  corroborative  of  what  has 

*  Lynch's  Dead  Sea  Expedition,  chaps.  10,  11. 


10  BAPTIST    SHORT    METHOD. 

here  been  said.  He  also  cites  Seetzen,  who 
visited  it  in  1806  ;  Burckhardt,  who  explored  it 
in  1812;  Irby  and  Mangles,  in  1818,  and 
Buckingham  about  the  same  time.  These 
distinguished  travelers  published  the  results 
of  their  explorations,  which  can  be  consulted.* 

Bp.  Stanley,  who  visited  the  Holy  Land 
in  1853,  and  also  witnessed  the  bathing  of  the 
pilgrims,  says  of  the  baptism  of  John:  "  He 
came  baptizing,  that  is  signifying  to  those 
who  came  to  him,  as  he  plunged  them  under 
the  rapid  torrent,  the  forgiveness  and  for- 
saking of  their  sins."  "  There  began  that 
sacred  rite  which  has  since  spread  throughout 
the  world,  through  the  vast  baptisteries  of 
the  southern  and  oriental  churches,  gradu- 
ally dwindling  to  the  little  fonts  of  the  north 
and  west."f 

Dr.  Thomson,  for  a  quarter  of  a  century 
familiar  with  the  Holy  Land,  traversed  it  in 
1857,   visited  the  Jordan  in  the  vicinity  of 

*  Rob.  Bib.  Researches,  vol.  ii.,  sec.  10,  pp.  257-267. 
i   Sinai  and  Palestine,  ch.  vii.,  pp.  306,  307. 


BAPTIST    SHORT    METHOD.  *7l 

Jericho,  and  witnessed  the  bathing  of  the 
Greek  pilgrims.  Of  this  singular  and  ex- 
citing scene  he  gives  a  graphic  description. 
He  sa}'s  the  men  ducked  the  women,  some- 
what as  the  farmers  do  their  sheep,  while  the 
little  children  were  carried  and  plunged 
under  water  trembling  like  so  many  lambs." 
Being  Pedobaptists,  these  oriental  fanatics 
may  not  have  performed  their  rites  properly. 
But  there  was  evidently  an  abundance  of 
water.  He  says  ;  "  The  current  is  astonish- 
ingly rapid,  and  at  least  ten  feet  deep/' 
"  Two  Christians,  and  a  Turk,  who  ventured 
too  far,  were  drowned,  without  the  possibility 
of  a  rescue."  A  perilous  depth  of  water, 
certainly.  "At  the  bathing  place  it  was 
twent}^  rods  wide."  "  Boats  could  do  nothing 
in  such  a  current ;  and  it  is  too  deep  to  ford."* 
The  city  of  Jerusalem  was  most  abundantly 
supplied  with  water ;  to  a  large  extent  by 
pools  or  cisterns,  many  of  which  were  of 
great  size.     Outside,  but  near  the  city,  were 

*  The  Land  and  the  Book,  vol.  ii.,  p.  445-6. 


72  BAPTIST    SHORT   METHOD. 

others  of  still  larger  dimensions.  These  were 
constructed,  partly  to  supply  the  city  with- 
water  for  ordinary  uses,  and  partly  to  furnish 
convenience  for  the  many  ablutions  required 
hy  the  Mosaic  law.  They  were  abundant  in 
the  days  of  our  Saviour,  and  some  of  them 
still  remain,  containing  water,  and  affording, 
even  now,  admirable  conveniences  for  the  ad- 
ministration of  baptism  in  its  primitive  form. 
Others,  now  in  a  ruined  state,  distinctly  re- 
veal their  original  form  and  magnitude.  The 
greater  part  of  them  were  in  good  repair,  and 
continued  to  be  used  for  hundreds  of  years 
after  Christ,  as  history  abundantly  certifies. 

Dr.  Robinson  also  visited  Jerusalem,  and 
made  careful  and  extensive  investigations 
touching  the  topography  and  antiquities  of 
the  holy  city.  The  results  published  in  his 
researches  in  1841,  have  been  fully  corrobo- 
rated by  other,  and  more  recent  surveys. 
They  are  as  follows  :* 

*  Kob.  Bib.  Eesearches,  vol.  i.,  pp.  480-515.  See 
also  Thomson's  Land  and  Book,  vol.  ii.,  p.  64,  vol. 
ii.,  p.  446. 


BAPTIST    SHORT    METHOD.  73 

The  pool  of  Bethesda  is  three  hundred  and 
sixty  feet  long,  one  hundred  and  thirty  feet 
wide,  and  seventy-five  feet  deep  ;  and  was 
a  considerable  pond  when  full,  covering  more 
than  an  acre  of  ground.  The  pool  of  Siloam, 
fiftj'-three  feet  long,  eighteen  wide,  and  nine- 
teen deep,  now  holds  two  or  three  feet  of 
water,  which  can  readily  be  increased  to  a 
much  greater  depth.  The  upper  pool,  three 
hundred  and  sixteen  feet  long,  two  hundred 
and  eighteen  wide,  and  eighteen  deep,  covers 
an  acre  and  a  half  of  ground.  The  pool  of 
Hezekiah  is  two  hundred  and  forty  feet  long, 
one  hundred  and  forty -four  wide,  and  is 
partly  filled  with  water.  The  lower  pool,  or 
pool  of  Gihon,  five  hundred  and  ninety-two 
feet  long,  two  hundred  and  sixty  wide,  and 
forty  deep,  covers  more  than  three  and  a  half 
acres.  This  pool  is  now  dry ;  but  so  late  as 
the  time  of  the  Crusaders  was  fully  supplied 
with  water,  and  free  to  the  use  of  all.  Several 
others  existed,  either  in  the  city  or  in  its 
immediate  vicinity.  They  were  all  construc- 
1 


74  BAPTIST    SHORT    METHOD. 

ted  with  sides  gradually  sloping  inward,  so 
as  to  make  a  descent  into  the  water,  to  any 
required  depth,  safe  and  eas}~,  and  were 
doubtless  in  constant  use  for  purposes  of 
ablution. 

Dr.  Barclay,  for  many  years  missionary 
in  Jerusalem,  (and  the  mos^  competent  and 
reliable  of  all  authorities,  so  far  as  that  city 
is  concerned,)  abundantly  substantiates  the 
above  statements.* 

Dr.  Thomson,  for  twenty-five  years  mis- 
sionary in  Syria  and  Palestine,  in  his  effort 
to  identify  the  scene  of  the  Eunuch's  bap- 
tism b}'  Philip,  says :  "  He  would  then  have 
met  the  chariot  somewhere  south-west  of 
Latron.  There  is  a  fine  stream  of  water, 
called  Murubbah,  deep  enough  even  in  June 
to  satisfy  the  utmost  wishes  of  our  Baptist 
friends,  "f 

*  City  of  the  Great  King.  See  also  Prof.  Chase's 
"Design  of  Baptism,"  with  Dr.  Sampson's  Article, 
p.  115.   Boston  Ed.  1851. 

t  The  Land  and  the  Book,  vol.  ii.,  p.  310. 


BAPTIST    SHORT    METHOD.  ?5 

How  fully  these  facts  and  authorities  vindi- 
cate the  truth  as  held  by  Baptists,  let  each 
one  judge.  And  how  utterly  groundless  are 
all  arguments  urged  against  immersion  as 
the  primitive  mode  of  baptism,  because  of  an 
insufficiency  of  water  in  Jerusalem,  or  the 
river  Jordan,  can  as  easily  be  seen.  Let  it 
be  further  remembered,  that  these  researches 
were  not  made  for  the  sake  of  establishing  a 
theory,  but  for  purposes  of  scientific  investi- 
gation, and  chiefly  by  those  who  had  no 
doctrinal  sympathy  with  Baptists. 

Origin   of  Pouring  and   Sprinkling. 

When,  where,  and  why,  did  pouring  and 
sprinkling  for  baptism  arise,  and  this  human 
device  supersede  the  divine  institution  ? 
This  question  Pedobaptists  themselves  have 
most  fully  and  satisfactorily  answered.  Their 
testimony  abundantly  vindicates  the  views 
of  Baptists. 

History  records  no  departure  from  the 
primitive   custom  of  immersion,  until  about 


76  BAPTIST    SHORT    METHOD. 

the  middle  of  the  third  centuiy,  or  A.D.  250 
The  first  authenticated  instance,  is  that  of 
Novatian.  Eusebius  gives  this  case  in  his 
histoiy,  and  no  earlier  instance  could  be 
found  by  Dr.  Wall,  in  his  laborious  researches. 
Good  evidence  that  no  earlier  case  existed. 
What  he  failed  to  discover,  in  this  respect,  it 
would  be  difficult  to  find. 

Xovatian  being  sick,  and,  as  was  supposed, 
about  to  die,  greatly  desired  to  be  baptized. 
As  he  was  believed  to  be  too  feeble  to  be 
dipped,  water  was  poured  profusely  over  him 
as  he  lay  upon  his  bed,  so  as  to  resemble  as 
nearly  possible  a  submersion.  The  word  here 
used,  perichuthein,  (perfusus,)  has  usually  been 
rendered  besprinkle ;  it  means  rather,  to  pour 
round  about,  or  upon  and  over  one.  This 
was  doubtless  actually  done  in  the  case  of 
Novatian.  And  this,  it  was  thought,  would 
answer  the  purpose,  especial^  as  the  neces- 
sity was  so  great.* 

*  See  this  case  treated  by  Dr.  Chase,  Design  of 
Baptism,  p.  53. 


BAPTIST  SHORT  METHOD.         YY 

Eusebius,  the  historian,  has  this  account 
of  the  case,  quoting  from  Cornelius,  bishop  of 
Rome.  "  He  fell  into  a  grievous  distemper, 
and  it  being  supposed  that  he  would  die 
immediate!}-,  he  received  baptism,  being  be- 
sprinkled with  water  on  the  bed  whereon  he 
lay,  if  that  can  be  termed  baptism."*  The 
historian  himself  seemed  doubtful  of  the  valid- 
ity of  this  rite. 

Valesius  makes  the  following  remarks  on 
the  passage:  "This  word  (perichutheis)  Ru- 
finus  very  well  renders  besprinkled,  (perfu- 
sus.)  For  people  which  were  sick,  and  bap- 
tized on  their  beds,  could  not  be  dipped  in 
water  by  the  priest,  but  were  besprinkled 
with  water  by  him.  This  baptism  was 
thought  imperfect,  and  not  solemn,  for  several 
reasons.  Also  they  who  were  thus  baptized 
were  called  ever  afterward  Clinici ;  and  by 
the  twelfth  canon  of  the  council  of  Xeocesa- 


*  Eccl.  Hist.,  B.  6,  ch.  xliii.  Bingham  Chris.  Ant. 
ch.  xi.,  sec.  14. 


78         BAPTIST  SHORT  METHOD. 

rea,    these    Clinici    were     prohibited    priest- 
hood."* 

Dr. Wall  makes  this  statement  respecting 
the  case  of  Novatian.  "Anno  Domini,  251, 
Xovatian  was,  by  one  part  of  the  clergy  and 
people  of  Rome,  chosen  bishop  of  that  church, 
in  opposition  to  Cornelius,  who  had  before 
been  chosen  by  the  major  part,  and  was 
already  ordained.  Cornelius  does,  in  a  letter 
to  Fabius,  bishop  of  Antioch,  vindicate  his 
right,  showing  that  Novatian  came  not  canoni- 
cally  to  his  orders  of  priesthood,  much  less 
was  capable  of  being  chosen  bishop  ;  for  that 
all  the  clerg}r,  and  a  great  many  of  the  laity 
were  against  his  being  ordained  preslyyter, 
because  it  was  not  lawful,  they  said,  for  one 
that  had  been  baptized  in  his  bed  in  time  of 
sickness,  as  he  had  been,  to  be  admitted  to 
any  office  of  the  clergy,  "f 

*  Cited  by  Booth,  Fed.  Ex.,  ch.  vil,  Ref.  ii.  Also 
Chase's  Des.  Bap.,  p.  53. 

I  Euseb.  Eccl.  Hist,  B.  6,  ch.  xliii. — Wall's  Hist. 
Inf.  Bap.,  p.  2,  ch.  9,  463. 


BAPTIST    SHORT    METHOD.  79 

That  such  a  substitute  for  baptism  was 
regarded  as  unscriptural  and  improper  at  the 
time,  is  evident  by  the  opposition  made  to 
Xovatian  on  that  account.  But,  from  this 
time,  the  practice  of  sprinkling  continued 
occasionally  to  be  resorted  to,  in  cases  of 
sickness,  and  hence  denominated  "  Clinic 
baptism,"  from  Clina,  a  couch  or  bed. 

Bp.  Taylor  says :  "  It  was  a  formal  and 
solemn  question  made  by  Magnus  to  Cyprian, 
whether  they  are  to  be  esteemed  right  Chris- 
tians who  are  only  sprinkled  with  water  and 
not  washed  or  dipped."* 

Dr.  Towerson  says :  "  The  firsi  mention 
we  find  of  aspersion  in  the  baptism  of  the 
elder  sort,  was  in  the  case  of  the  Clinici,  or 
men  who  received  baptism  upon  their  sick 
beds."f 

Vexema  says  :  "  Sprinkling  was  used  in  the 
last  moments  of  life  on  such  as  were  called 
Clinics.""^ 

*  Duct,  Dubit.,  B.  3,  ch.  iv.,  E.  15. 

f  Sac.  Bap.,  p.  3,  p.  59,  ch.  iv.,  sec.  110. 

X  Bccl.  His. 


80  BAPTIST    SHORT   METHOD. 

Salmasius  says  :  "  The  Clinics  only,  because 
they  were  confined  to  their  beds,  were  bap- 
tized in  a  manner  of  which  they  were  capable: 
Thus  Novatian,  when  sick,  received  baptism, 
being  besprinkled,  not  baptized."* 

Grotius  says  :  "  The  custom  of  pouring  or 
sprinkling  seems  to  have  prevailed  in  favor 
of  those  that  were  dangerously  ill,  and  were 
desirous  of  giving  up  themselves  to  Christ ; 
whom  others  called  Clinics."^ 

In  the  Roman  Church,  pouring  for  baptism 
was  tolerated  in  the  eighth  century,  and  in 
the  sixteenth  generally  adopted,  as  a  matter 
of  convenience  ;  that  hierarchy  presumptuous- 
ly claiming  the  right  to  change  ordinances. 

Dr.  Wall  says  :  "  France  seems  to  have 
been  the  first  country  in  the  world,  where 
baptism  by  affusion  was  used  ordinarily  to 
persons  in  health,  and  in  the  public  way  of 
administering  it. "J 

*  De  Vita  Martini,  eh.  15.  Cited  by  Witsius,  B. 
4,  ch.  xvi.,  sec.  13.  f  On  Matt.  hi.  6. 

%  Hist,  Inf.  Bap.,  p.  2,  ch.  ix.,  p.  470. 


BAPTIST    SHORT    METHOD.  81 

The  same  author  states  that  Calvin  pre- 
pared for  the  Genevan  Church,  and  afterwards 
published  to  the  world,  "  a  form  of  administer- 
ing the  sacraments;"  of  which  he  adds,  "for 
an  office,  or  liturgy,  of  any  church,  this  is,  I 
believe,  the  first  in  the  world  that  prescribes 
aspersion   absolutely."* 

He  further  adds:  "And  for  sprinkling, 
properly  called,  it  seems  it  was,  at  16-45,  just 
then  beginning,  and  used  by  very  few."  "But 
sprinkling  for  the  common  use  of  baptizing 
was  really  introduced  (in  France  first,  and 
then  in  other  Popish  countries)  in  times  of 
Popery,  "f 

Of  England  he  says :  "  The  offices  and 
liturgies  did  all  along  enjoin  dipping,  with- 
out any  mention  of  pouring  or  sprinkling." 
About  1550,  it  began  to  prevail,  being  used 
first  in  the  case  of  "  weak  children ;"  and 
"within  the  space  of  half  a  century,  from 
1550  to  1600,  prevailed  to  be  the  more 
general."     The  English  churches  finall}'  came 

*  Hist.  Inf.  Bap.,  p.  2,  ch.  ix.,  p.  470.  f  Ibid. 


82  BAPTIST    SHORT   METHOD. 

to  imitate  the  Genevan,  and  casting  off  the 
domination  of  the  Pope,  bowed  to  the  au- 
thority of  Calvin,  and  adopted  pouring  instead' 
of  dipping.* 

In  1643  the  Westminister  Assembly  of 
divines  voted  in  convocation,  through  the  in- 
fluence of  Dr.  Lightfoot,  by  one  majority, 
against  baptizing  by  immersion ;  and  the  year 
following,  Parliament  sanctioned  their  deci- 
sion, and  decreed  that  sprinkling  should  be  the 
legal  mode  of  administering  the  ordinance. f 

The  Edinburg  Encyclopedia,  gives  the 
following  accounts  of  sprinkling:— "The first 
law  to  sanction  aspersion  as  a  mode  of  bap- 
tism, was  by  Pope  Stephen  II  ,  A.  1).  153.  But 
it  was  not  till  the  year  1311,  that  a  coun- 
cil held  at  Ravenna,  declared  immersion  or 
sprinkling  to  be  indifferent.  In  this  country, 
(Scotland,)   however,    sprinkling    was    never 

*  Hist.  Inf.  Bap.,  p.  2,  ch.  ix.,  p.  463-475. 

f  Pittman  and  Lightfoot's  works,  vol.  13,  p.  300. 
Cited  in  Debates  Campb.  and  Kice,  p.  220.  Also 
Edinb.  Ency.,  Art.  Bap. 


BAPTIST  SHORT  METHOD.         83 

practiced  in  ordinary  cases  till  after  the  Re- 
formation ;  and  in  England,  even  in  the  reign 
of  Edward  VI.,  (about  1550,)  immersion  was 
commonl}'  observed."  But  during  the  reign 
of  the  Catholic  Mary,  who  succeeded  to  the 
throne  on  the  death  of  Edward,  1553,  perse- 
cution drove  many  of  the  Protestants  from 
their  homes,  not  a  few  of  whom,  especially  the 
Scotch,  found  an  asylum  in  Geneva,  where, 
under  the  influence  of  John  Calvin,  they 
imbibed  a  preference  for  sprinkling.* 

"  These  Scottish  exiles,"  says  the  last  quoted 
author,  "  who  had  renounced  the  authority  of 
the  Pope,  implicitly  acknowledged  the  au- 
thority of  Calvin  ;  and  returning  to  their  own 
country,  with  John  Knox  at  their  head,  in 
1559,  established  sprinkling  in  Scotland. 
From  Scotland,  this  practice  made  its  way  into 
England  in  the  reign  of  Elizabeth,  but  was 
not  authorized  by  the  established  church. "f 

The  Encyclopedia  Britaxxica,  mack  to 
tke  same  effect,  gives  the  case  as  follows : — 

*  Art.  Baptism.  f  Ibid. 


84  BAPTIST   SHORT    METHOD. 

"  What  principally  tended  to  confirm  the 
practice  of  affusion  or  sprinkling,  was,  that 
several  of  our  Protestant  divines,  flying  into 
Germany  and  Switzerland  during  the  bloody 
reign  of  Queen  Mary,  and  coming  home  when 
Queen  Elizabeth  came  to  the  crown,  brought 
back  with  them  a  great  zeal  for  the  Protestant 
churches  beyond  the  sea,  where  they  had 
been  received  and  sheltered.  And  having 
observed  that  at  Geneva,  and  some  other 
places,  baptism  was  administered  by  sprink- 
ling, the}'  thought  they  could  not  do  the 
Church  of  England  a  greater  service  than  by 
introducing  a  practice  dictated  by  so  great  an 
oracle  as  Calvin."* 

Much  more  might  be  added  ;  but  what  has 
been  said  would  seem  to  be  quite  sufficient  to 
prove  the  following  facts  : 

1.  That  the  baptism  commanded  and  re- 
ceived by  Christ,  was  immersion,  or  the  dip- 
ping of  the  candidate  wholly  under  water. 

2.  That  this  same  form  was   used  by  the 

*  Article  Baptism. 


BAPTIST    SHORT    METHOD.  85 

apostles,  and  early  Christians,  for  many  cen- 
turies after  Christ. 

3.  That  the  first  recorded  departure  from 
this  custom  of  immersion  was  about  A.  D.  250. 
in  the  case  of  Xovatian ;  no  earlier  instance 
being  known. 

4.  From  that  time  pouring  or  sprinkling 
were  occasionally  resorted  to  in  cases  of  sick 
or  feeble  persons,  or  tender  infants. 

5.  But  for  more  than  1300  years,  immer- 
sion was  the  prevailing  practice  of  the  Chris- 
tian churches  in  baptism. 

6.  The  Greek  and  other  oriental  churches, 
have  never  departed  from  the  primitive  mode, 
but  still  practice  dipping. 

7.  And  the  substitution  of  aspersion  for 
immersion,  was  one  of  the  corruptions  of  the 
Papal  Church,  transmitted  to,  and  accepted 
by  Protestant  Christians. 

What  sincere  and  honest  minded  disciple 
would  be  willing  to  disregard  the  plain  com- 
mand and  manifest  example  of  his  Saviour, 

and  accept  a  human  dogma  in  their   stead  ? 
8 


86  BAPTIST    SHORT   METHOD. 

Or  what  true  lover  of  Christ  would  knowingly, 
for  convenience,  or  from  prejudice  or  habit, 
allow  himself  to  disregard  the  clearly  ex- 
pressed will  of  his  Lord?  "If  ye  love  me," 
says  our  Lord,  "keep  my  commandments." 

Appropriate  are  the  words  of  Cotton  Math- 
er : — "  Let  a  precept  be  never  so  difficult  to 
obey,  or  never  so  distasteful  to  flesh  and  blood, 
yet  if  I  see  it  is  God's  command,  my  soul 
says,  It  is  good ;  let  me  obejr  it  till  I  die."* 

*  Life  of  Jennings,  p.  118. 


^ 


CHAPTER  IY. 

INFANT    BAPTISM. 

Z^Jl  HE  baptism  of  unconverted  children, 
and  unconscious  infants,  has  become 
common  through  the  Christian  world. 
The  Romish  Church,  the  Greek  Church, 
and  most  of  the  Protestant  churches,  practice 
it.  Yet  Baptists  condemn  it  as  unscriptural, 
unreasonable,  and  injurious.  They  believe 
that  repentance  and  faith  should  alwa}'S  pre- 
cede baptism ;  and  that  whenever  one  exer- 
cises these,  whether  old  or  young,  then  he 
should  be  admitted  to  the  hoi}'  ordinance  of 
baptism.  But  never  till  he  has  believed.  In- 
fants incapable  of  faith,  are  unfit  for  baptism. 
Baptists  make  the  following  assertions  re- 
specting this  practice : 

1.  That  there  is  neither  precept  nor  example 
found  in  the  ISTew  Testament  to  authorize  or 


88  BAPTIST   SHORT   METHOD. 

sanction  infant  baptism.  Nor  indeed  is  there 
even  an  allusion  to  it  in  the  Scriptures, — very 
naturally,  because  it  did  not  exist. 

2.  That  Christ  did  not  command  it,  nor  did 
either  the  apostles  or  early  Christians  prac- 
tice it. 

3.  That  it  arose  with,  and  was  a  part  of,  the 
early  corruptions  of  the  Christian  churches 
in  after  ages. 

4.  That  the  practice  is  presumptuous  and 
censurable  on  the  part  of  parents,  sponsors, 
and  administrators ;  and  productive  of  evil, 
both  to  the  child  that  receives  it,  and  to  the 
church  that  allows  it. 

If  these  statements  be  correct,  how  can  the 
custom  be  maintained  by  intelligent  Chris- 
tians. 

Xot  of  Scriptural  Authority. 
Nearly  all  the  advocates  and  defenders  of 
infant  baptism  have,  with  considerable  candor, 
admitted  that  it  was  not  instituted  by  Christ, 
nor  practiced  by  the  apostles  or  their  immedi- 
ate successors. 


BAPTIST    SHORT   METHOD.  89 

Dr.  Wall,  of  the  English  Church,  -who 
wrote  the  History  of  Infant  Baptism,  a  work 
so  able,  that  the  assembled  clergy,  in  convo- 
cation, gave  him  a  vote  of  thanks  for  his 
learned  and  able  defence  of  this  custom, 
says:  "  Among  all  the  persons  that  are  re- 
corded as  baptized  by  the  apostles,  there  is 
no  express  mention  of  any  infants."* 

Fuller  says :  "  "We  do  freely  confess  there 
is  neither  express  precept  nor  precedent  in  the 
New  Testament  for  the  baptizing  of  infants,  "f 

Bp.  Burnett  says  :  "  There  is  no  express 
precept  or  rule  given  in  the  Xew  Testament 
for  the  baptism  of  infants.  "J 

Baxter  sa3Ts :  "  I  conclude  that  all  ex- 
amples of  baptism  in  Scripture  do  mention 
only  the  administration  of  it  to  the  professors 
of  saving  faith ;  and  the  precepts  give  us  no 
other  direction.  "§ 

*  Hist.  Inf.  Bap.,  Introd.,  pp.  1,  55. 
t  Infants'  Advoc,  pp.  71,  150. 
X  Expos.  39  Articles,  27  Art, 
I  Disput.  of  Eight  to  Sacra.,  p.  156. 


90  BAPTIST    SHORT   METHOD. 

Luther  says  :  "  It  cannot  be  proved  by  the 
sacred  Scriptures,  that  infant  baptism  was 
instituted  by  Christ,  or  begun  by  the  first 
Christians  after  the  apostles."* 

Dr.  Goodwin  says :  "  Baptism  supposeth 
regeneration  sure  in  itself,  first.  Sacraments 
are  never  administered  for  to  begin,  or  to 
work  grace:  you  suppose  children  to  believe 
before  you  baptize  them.  Read  all  the  Acts, 
still  it  is  said,  They  believed,  and  were  bap- 
tized, "f 

Celarius  says  :  "  Infant  baptism  is  neither 
commanded  in  the  sacred  Scriptures,  nor  is  it 
confirmed  by  apostolic  examples. "J 

Limborch  says  :  "  There  is  no  instance  can 
be  produced  from  which  it  may  indisputably 
be  inferred  that  any  child  was  baptized  by 
the  apostles. "§ 

*  Vanity  Inf.  Bap.,  part  2,  p.  8.  See  Booth's 
Pedo.  Ex.,  part  2,  eh.  i. 

t  Works,  vol.  i.,  part  1,  p.  200. 
%  Shyn.  Hist.  Mennon.,  p.  168. 
\  Com.  Syst.  Divin.,  B.  5..  ch.  xxii..  sec.  2. 


BAPTIST    SHORT    METHOD.  91 

Dr.  Field  says  :  "  The  baptism  of  infants  is 
therefore  named  a  tradition,  because  it  is  not 
expressly  delivered  in  Scripture  that  the 
apostles  did  baptize  infants  ;  nor  airy  express 
precept  there  found  that  they  should  do  so."* 

Xeander  says  :  "  Baptism  was  administered 
at  first  only  to  adults,  as  men  were  accustomed 
to  conceive  of  baptism  and  faith,  as  strictly 
connected.  We  have  all  reason  for  not  de- 
riving infant  baptism  from  apostolic  insti- 
tution, "f 

Olshausen  saj-s :  "  We  cannot  in  truth  find 
anywhere  a  reliable  proof-text  in  favor  of 
infant  baptism. "J 

Hahn  sa}rs :  "  Neither  in  the  Scriptures,  nor 
during  the  first  hundred  and  fifty  years,  is  a 
sure  example  of  infant  baptism  to  be  found. "§ 

Robert  Barclay  sa}Ts :  "As  to  the  baptism 

*  On  the  Church,  p.  375. 

t  Ch.  Hist.,  vol.  i.,  p.  311.    Torrey's  Trans.    Also, 
Plant,  and  Train.,  vol.  i.,  p  222. 
%  Comment.  Acts  xv.  14,  15. 
I  Theology,  p.  556. 


92  BAPTIST    SHORT    METHOD. 

of  infants,  it  is  a  mere  human  traditition,  for 
which  neither  precept  nor  practice  is  to  be 
found  in  all  the  Scriptures."* 

William  Penn  says :  there  is  "  not  one  text 
of  Scripture  to  prove  that  sprinkling  in  the 
face  was  the  water  baptism,  or  that  children 
were  the  subjects  of  water  baptism  in  the  first 
times. "f 

Prof.  Lange  says:  "All  attempts  to  make 
out  infant  baptism  from  the  Xew  Testament 
fail.  It  is  totally  opposed  to  the  spirit  of  the 
apostolic  age,  and  to  the  fundamental  princi- 
ples of  the  Xew  Testament. "J 

Hagenbach  says :  "  The  passages  from  Scrip- 
ture cited  in  favor  of  infant  baptism  as  a 
usage  of  the  primitive  church,  are  doubtful, 
and  prove  nothing. "§ 

Prof.  Jacobi  sa}^s :    "  Infant   baptism  was 

*  Apology,  Propo.  12. 

f  Def.  of  Gospel  Truths,  p.  82. 

%  Inf.  Bap.,  p.  101.     Dune.  Hist.  Bap.,  p.  224. 

||  Hist.  Doct.,  pp.  190-193. 


BAPTIST  SHORT  METHOD.         93 

established  neither  by  Christ  nor  by  the  apos- 
tles."* 

Dr.  Hanna  says :  "  Scripture  knows  noth- 
ing of  the  baptism  of  infants."f 

A  great  number  more  from  the  ranks  of 
Pedobaptist  scholars  and  divines  have  borne 
similar  testimony,  which  could  be  cited  to  the 
same  effect.  But,  on  this  specific  point,  let 
these  suffice. 

Rise  of  Infant  Baptism. 

If  the  baptism  of  children  was  not  appoint- 
ed by  Christ,  nor  practiced  by  his  apostles, 
what  was  its  origin,  and  when  did  it  come 
into  use  ? 

Tertullian  is  the  first  who  mentions  the 
custom,  and  he  earnestly  opposes  it.J     This 

*  Art.  Bap.,  Kitto's  Cycl.  Bib.  Lit. 

f  North  Brit.  Review,  Aug.  1852. 

%  Neander  supposes  that  the  much  disputed  pas- 
sage of  Irenasus  has  reference  to  this  usage — a  lit. 
tie  earlier  than  Tertullian's  mention  of  it.  Nean. 
Oh.  Hist.,  vol.  i.,  p.  311. 


94         BAPTIST  SHORT  METHOD. 

was  at  the  close  of  the  second  century,  or 
about  A.I).  200.  His  opposition  to  it  proves 
two  things.  First,  that  it  was  in  occasional 
use  at  least ;  and  second,  that  it  was  of  recent 
origin.  For  it  must  have  been  in  use  to  be 
mentioned  at  all ;  and  if  it  had  long  been  in 
use,  it  would  have  been  earlier  alluded  to. 

Bingham  could  find  no  earlier  allusion  to  it 
than  this  of  Tertullian,  though  he  believed  it 
to  have  previously  existed.  Had  there  been 
any  earlier  historic  record,  he  would  have 
found  it.  It  must,  therefore,  as  is  generally 
agreed,  have  arisen  about  the  beginning  of  the 
third  century. 

Yenema  says:  "Nothing  can  be  affirmed 
with  certainty  concerning  the  custom  of  the 
church  before  Tertullian ;  seeing  there  is  not 
anywhere  in  more  ancient  writers,  that  I  know 
of,  undoubted  mention  of  infant  baptism."* 

Curcellaeus  says :  "  The  baptism  of  infants 
in  the  two  first  centuries  after  Christ,  was 
altogether    unknown  ;   but   in   the   third  and 

*  Eccl.  Hist.,  vol.  iii.,  ch.  ii.,  sees.  108,  109. 


BAPTIST    SHORT    METHOD.  95 

fourth,  was  allowed  by  some  few.  In  the 
fifth  and  following  ages  it  was  generally  re- 
ceived."* 

Hippolytus,  bishop  of  Pontus,  writing  in 
the  first  half  of  the  third  century,  bears  this 
testimon}' :  "  We  in  our  days  never  defended 
the  baptism  of  children,  which  in  our  day  had 
only  begun  to  be  practiced  in  some  regions,  "f 

Bunsen,  the  learned  translator  of  Hippoly- 
tus, declares  that  infant  baptism  in  the  modern 
sense,  "  was  utterly  unknown  to  the  early 
church,  not  only  down  to  the  end  of  the  sec- 
ond, but  indeed  to  the  middle  of  the  third 
century.''^ 

Salmasius  says  :  "  In  the  two  first  centuries 
no  one  was  baptized,  except,  being  instructed 
in  the  faith  and  acquainted  with  the  doctrines 

*  Inst.  Christ.  Relig.,  B.  1,  ch.  xii. 

f  Hippolytus  and  his  Age,  vol.  i.,  p.  184.  See 
Duncan's  Hist.  Bap.,  p.  115. — Curtis'  Prog.  Bap. 
Principles,  p.  101. 

%  Hipp,  and  his  Age,  vol.  hi.,  p.  180.  See  Curtis' 
Prog.  Bap.  Prin.,  p.  101. 


96         BAPTIST  SHORT  METHOD. 

of  Christ,  he  was  able  to  profess  himself  a 
believer."* 

Curcellaeus  says  :  "  The  custom  of  baptiz* 
ing  infants  did  not  begin  till  the  third  age 
after  Christ  was  born.  In  the  former  ages  no 
trace  of  it  appears,  and  it  was  introduced 
without  the  command  of  Christ,  "f 

Such  testimony  is  quite  conclusive.  Infant 
baptism  was  unknown  in  the  churches  until 
the  first  part  of  the  third  centur}^  after  Christ. 
Had  it  existed  before,  some  trace  of,  or  allu- 
sion to  it,  would  have  been  discovered.  But 
the  most  labored  and  learned  research  has 
failed  to  make  any  such  discovery. 

It  should  be  added  that  when  the  baptism 
of  children  did  begin  to  be  practiced,  it  was 
not  the  baptism  of  unconscious  infants  at  all ; 
but,  as  Bunsen  declares,  of  "little  growing 
children,  from  six  to  ten  years  old."  He  de- 
clares that  Tertullian,  in  his  opposition  to  in- 

*  Hist.  Bap.  Suiceri  Thesaur,  vol.  ii.,  p.  1136. 
f  Dissert,  de  Pecc.  Orig.  Dis.  2,  sec.  56. 


BAPTIST    SHORT    METHOD.  97 

fant  baptism,  does  not  say  one  word  of  new- 
born infants."  Cyprian,  an  African  bishop, 
at  the  close  of  the  third  century,  urged  the 
baptism  of  infants  proper,  because  of  the  re- 
generating efficacy  of  the  ordinance.  He  and 
his  associates  were  the  first  to  take  this 
ground.* 

From  what  Cause  did  it  rise? 

From  what  cause  did  infant  baptism  rise  ? 
That  question  is  not  difficult  to  answer. 

It  is  well  known  that  at  a  very  early  period 
the  notion  began  to  prevail,  that  the  ordinances 
possessed  some  special  virtue.  It  was  believed 
that  baptism  had  a  sanctifying,  saving  power ; 
that  in  it  sins  were  washed  away,  and  the 
soul  by  it  was  fitted  for  heaven.  Thus  the 
sick  were  thought  to  be  prepared  for  death, 
and  salvation  secured,  or  made  more  certain, 
by  its  efficacy.  Anxious  parents,  therefore, 
desired  their  d}Ting  children  to  receive  baptism, 

*  Hippol.  and  his  Age,  vol.  hi.,  pp.  192-5.  See 
Curtis'  Prog.  Bap.  Prin.,  p.  125. 


98  BAPTIST    SHORT   METHOD. 

to  secure  them  against  the  perils  of  perdition. 
Such  was  the  error  of  a  superstitious  age. 
Hence  arose  infant  baptism,  as  one  of  the 
many  perversions  which  early  corrupted  the 
doctrines  and  ordinances  of  Christianity. 

Vitringa  says  :  "  The  ancient  church,  from 
the  highest  antiquity,  after  the  apostolic  times, 
appears  generally  to  have  thought,  that  bap- 
tism is  absolutely  necessary  for  all  that  would 
be  saved  by  the  grace  of  Jesus  Christ.  It  was, 
therefore,  customary  in  the  ancient  church,  if 
infants  were  greatly  afflicted,  and  in  danger 
of  death,  or  if  parents  were  affected  with  a 
singular  concern  about  the  salvation  of  their 
children,  to  present  their  infants  or  children 
in  their  minority  to  the  bishop  to  be  baptized."* 

Salmasius  says:  "An  opinion  prevailed 
that  no  one  could  be  saved  without  being  bap- 
tized :  and  for  that  reason  the  custom  arose  of 
baptizing  infants,  "f 

*  Observ.  Sacr.,  vol.  i.,  B.  2.,  ch.  iv.,  sec.  9. 
f  Epist.  Jus.  Pac.    See  Booth's  Pedobap.  Ex.,  ch. 
iii..  sec.  3. 


BAPTIST    SHORT    METHOD.  99 

Venema  saj'S :  "  The  ancients  connected  a 
regenerating  power  and  a  communication  of 
the  Spirit  with  baptism."  This  writer  asserts 
that  the  early  Fathers  believed  baptism  to 
possess  a  saving  efficacy,  and  cites  Justin 
Martyr,  Irenaeus,  Clemens,  Tertullian,  and 
Cyprian,  as  of  that  opinion ;  the  last  named 
of  whom  has  been  called  the  inventor  of  infant 
baptism.* 

Chrysostom,  writing  about  A.D.  398,  as 
cited  b}'  Suicerus,  says :  "  It  is  impossible 
without  baptism  to  obtain  the  kingdom.  It  is 
impossible  to  be  saved  without  it."  And  as 
cited  by  Wall,  he  says:  "If  sudden  death 
seize  us  before  we  are  baptized,  though  we 
have  a  thousand  good  qualities,  there  is 
nothing  to  be  expected  but  hell."f 

W addington,  in  his  Church  History,  de- 
clares touching  the  opinions  of  the  third  cen- 
tury:  "The  original  simplicity  of  the  office  of 

*  Eccl.  Hist.,  vol.  iv.,  p.  3,  sees.  2,  3,  4.  See  Booth's 
Pedo.  Ex. 
f  Suicer.  Thesau.  Eccl.,  vol.  i.,  p.  3. 


100        BAPTIST  SHORT  METHOD. 

baptism  bad  already  undergone  some  corrup- 
tion. The  S3'mbol  had  been  gradually  ex- 
alted at  the  expense  of  the  thing  signified  ;  and 
the  spirit  of  the  ceremony  was  beginning  to  be 
lost  in  the  form.  Hence  a  belief  was  gaining 
ground  among  the  converts,  and  was  inculcated 
among  the  heathen,  that  the  act  of  baptism 
gave  remission  of  all  sins  committed  pre- 
viously.1'* 

Thus  we  discern  plainly  ivhy,  as  well  as  when, 
this  custom  arose.  An  invention  of  men, 
based  on  a  perversion  of  Scripture  doctrine,  it 
is  now  boldly  claimed  to  be  an  ordinance  of 
God.  How  can  honest  and  pious  men  make 
such  a  claim  ? 

We  are  reminded  of  the  words  of  the  pious 
Charnock:  "The  wisdom  of  God  is  affronted 
and  invaded  by  introducing  rules  and  modes 
of  worship  different  from  divine  institution." 
And  we  will  venture  to  ask,  with  the  devout 
Baxter,  though  both  had  reference  to  other 
subjects  ;  "  What  man  dare  go  in  a  way  which 

*  Hist,  of  the  Church,  ch.  ii.,  p.  53. 


BAPTIST  SHORT  METHOD.        101 

hath  neither  precept  or  example  to  warrant  it, 
from  a  way  that  hath  full  current  of  both." 

Baptismal  Regeneration. 

"We  have  already  seen  that  the  baptism  of 
infants,  with  that  of  the  sick  and  the  dying, 
originated  in  a  belief  of  the  saving  efficacy  of 
the  ordinance.  Thus  the  unscriptural  device 
of  infant  baptism  grew  out  of  the  false  dogma 
of  baptismal  regeneration.  A  dogma  as  per- 
nicious as  possible,  and  as  repugnant  to  com- 
mon sense,  as  it  is  to  the  Bible ;  but  one  to 
which  the  advocates  of  pedobaptism  have  ever 
clung. 

Episcopius  asserts  that  the  Milevitan  Coun- 
cil, A.D.  418,  declared  pedobaptism  to  be  a 
necessaiy  rite.* 

Dr.  Wall  says:  "If  we  except  Tertullian, 
Yicentius,  A.D.  419,  is  the  first  man  on  record 
that  ever  said  that  children  might  be  saved 
without  baptism,  "f 

*  Theol.  Inst,  B.  4,  ch.  xiv. 

f  Hist.  Inf.  Bap.,  p.  1.,  ch.  xx,  p.  232. 


102  BAPTIST    SHORT   METHOD. 

Hagenbach  says:  "  The  Church  of  England 
taught  the  doctrine  of  baptismal  regeneration, 
yet  with  cautions."  He  cites  Jewel,  Jackson, 
Hooker,  Ta3Tlor,  Pearson,  and  Waterland,  to 
justify  the  assertion,  which  the  baptismal  ser- 
vice of  that  church  plainly  proves.* 

The  words  of  our  Saviour,  "Terily,  verily, 
I  say  unto  }tou  ;  except  a  man  be  born  of  luater 
and  of  the  Spirit,  he  cannot  enter  into  the 
kingdom  of  God/'  were  almost  universally 
applied  to  baptism,  and  supposed  to  teach 
that  there  was  no  salvation  without  it. 

Wall  declares  that,  "from  Justin  Martyr 
down  to  St.  Austin,"  this  text  was  so  under- 
stood. "  Neither  did  I  ever  see  it  otherwise 
applied  in  any  ancient  author."  And  he  adds, 
"I  believe  Calvin  was  the  first  man  that  ever 
denied  this  place  to  mean  baptism,  "f 

The  Catholic  Church  held  to  baptismal 
regeneration,  and  in  the  Council  of  Trent  thus 
declared  it :  "If  airy  one  shall  say  that  bap- 

*  Hist.  Doctrines,  vol.  ii.,  p.  3G6. 
t  Hist.  Inf.  Bap.,  p.  2,  ch.  vi.,  p.  354. 


BAPTIST  SHORT  METHOD.        103 

tism  is  not  necessary  to  salvation,  let  him  be 
accursed."* 

The  Greek  Church  holds  the  same 
dogma.  Cyril,  patriarch  of  Constantinople, 
declares:  "that  both  original  and  actual  sins, 
are  forgiven  to  those  who  are  baptized  in 
the  manner  which  our  Lord  requires  in  the 
gospel.  Vf 

Stapferus  says :  they  hold  the  absolute 
necessity  of  baptism,  and  that,  "  without  it, 
no  one  can  become  a  real  Christian ;  and  that 
it  cannot  be  omitted  in  respect  to  infants  with- 
out endangering  their  salvation.  "J 

The  Protestant  Churches  generally  have 
held,  and  to  a  degree  do  still  hold,  the  same 
unscriptural  dogma.  Booth  cites  the  following 
Protestant  confessions,  which  embrace  it :  the 
confession  of  Helvetia ;  that  of  Bohemia ;  of 
Augsburg ;   of  Saxony ;   of  TVitternburg ;  of 

*  Cat.  Coun.  Trent,  p.  165,  175. 
t  Ccmfes.  ch.  Faith,  ch.  xvi.  1631. 
%  Theol.,  vol.  v.,  p.  82. 


104        BAPTIST  SHORT  METHOD. 

Sueveland  ;  of  the  Church  of  England  ;  and  of 
the  Westminster  Assembly.* 

A  large  number  of  Pedobaptist  divines  and 
scholars  are  cited  by  the  same  author,  as  hold- 
ing this  doctrine,  including  Luther,  Gerhardus, 
Yossius,  Deylingius,  Fiddes,  Whitby,  Wilson, 
Scott,  John  Wesley,  and  Matthew  Henry. f 

Do  its  advocates  and  defenders  now  take 
the  same  ground,  and  make  the  same  claim  for 
the  saving  efficacy  of  baptism  ?  If  not,  on 
what  ground,  and  for  what  reason  do  the}r 
maintain  and  defend  the  baptism  of  infants? 
Have  they  any  reason  for  it,  only  that  they 
have  been  accustomed  to  it,  and  taught  to 
believe  it  right. 

Reasons  for  Infant  Baptism. 
1.  Some  good  and  honest  people  verily 
believe  that  infant  baptism  is  taught  in  the 
Bible.  Certainly  they  have  not  examined  for 
themselves.  A  very  little  effort  will  show  how 
utterly  without  foundation  is  such  a  supposi- 

*  Pedobap.  Ex.,  ch.  hi.,  Eef.  3.  f  .Ibid. 


EAPTIST  SHORT  METHOD.        105 

tion,  and  that  neither  precept  nor  example, 
intimation  nor  allusion,  is  found  in  the  New 
Testament,  to  authorize  or  sanction  it.  Read 
the  sacred  record  through  from  beginning  to 
end,  and  nothing  of  the  kind  appears. 

2.  Its  antiquity  commends  it  to  many.  It 
has  been  a  long  while  in  vogue,  and  very 
generally  practiced  by  various  branches  of  the 
Christian  church.  We  have  seen  when  and 
why  it  arose,  and  how  long  and  how  generally 
it  has  been  in  use.  But  does  that  prove  it 
right  ?  Is  a  usage  necessarily  good  and  true 
because  it  is  old  ?  Then  we  should  adopt  and 
practice  many  absurd  superstitions  of  the  early 
corrupted  churches;  such  as  the  worship  of 
images,  invocation  of  the  saints,  prayers  to  the 
Virgin,  oblations  for  the  dead,  consecration 
of  baptismal  waters,  and  many  others ;  not  a 
few  of  which  came  into  use  about  the  same 
time  as  this ;  and  some  of  which  are  even 
older. 

Xot  what  is  old,  but  what  is  true,  should  be 
our  rule;  not  wl^it  antiquity,  but  what  the  Bible 


106  BAPTIST    SHORT    METHOD. 

teaches,  should  we  obey.  Xot  tradition,  but 
as  Chillingworth  declares,  "  the  Bible  only,  is 
the  religion  of  Protestants."  We  should  say-, 
as  said  Basil,  "It  is  a  manifest  mistake  in  re- 
gard to  faith,  and  a  clear  evidence  of  pride, 
either  to  reject  any  of  those  things  which  the 
Scripture  contains,  or  to  introduce  an}'  thing 
that  is  not  written  in  the  sacred  pages." 

3.  Others  acknowledge  that  while  there  is 
no  positive  command  or  authoritative  example 
for  infant  baptism  in  the  Xew  Testament,  yet 
the  general  principles  on  which  it  rests  are 
there  found  ;  the  fundamental  truths  are  there 
taught,  from  which  this  custom  may  be 
inferred.  A  strange  mode  of  reasoning.  For 
if  we  may,  by  remote  deduction  and  vague  in- 
ference, originate  ceremonies,  call  them  gos- 
pel ordinances,  and  impose  them  on  the  con- 
sciences of  men,  then  the  whole  Jewish  cere- 
monial, and  the  entire  ritual  service  of  the 
Papal  Church,  may  be  adopted,  and  used,  and 
taught,  as  of  divine  authority,  and  binding  on 
believers.  # 


BAPTIST    SHORT    METHOD.  107 

But  what  a  reflection  is  this  on  the  wisdom 
and  goodness  of  God,  that  he  should  have  left 
positive  institutions,  designed  for  universal 
observance  in  his  churches,  to  be  vaguely 
inferred  from  supposed  general  principles, 
rather  than  to  have  been  plainly  and  explicitly 
taught  in  his  word.  Such  reasoning  will  not 
serve  in  matters  of  religion.  Let  this  maxim 
of  Tertullian  have  due  weight,  especially  as 
applied  to  religious  rites :  "  The  Scripture 
forbids  what  it  does  not  mention."  And  with 
Ambrose  we  may  ask,  "  where  the  Scripture 
is  silent,  who  shall  speak?"' 

4.  Some  suppose  that  the  household  bap- 
tisms mentioned  in  the  Xew  Testament  must 
have  included  infants,  and  hence  constitute  a 
warrant  for  baptism.  Here  again  is  mere  in- 
ference, a  foundation  quite  insufficient  for 
positive  institutions  to  rest  upon.  It  is 
inferred  that  these  households  had  infant  chil- 
dren in  them,  and  that  such  infant  children 
were  baptized ;  both  of  which  are  wholly 
gratuitous.     There  are  probably  few  Baptist 


108        BAPTIST  SHORT  METHOD. 

churches  in  the  world,  of  any  considerable 
standing  and  history,  that  have  not  one  or 
more  entire  households  in  their  communion, 
each  member  of  which  was  baptized  on  a  pro- 
fession of  faith. 

The  case  of  Lydia  and  her  household,  bap- 
tized at  Philippi,  and  mentioned  in  Acts  xvi., 
is  especially  relied  on.  Now  observe  ;  L}'dia 
was  a  merchant  woman,  "a  seller  of  purple," 
from  "the  city  of  Thyatira,"  and  was  at 
Philippi,  about  three  hundred  miles  from  her 
home,  on  business,  when  she  heard  Paul  preach  ; 
was  converted,  and  then  "  she  was  baptized, 
and  her  household."  There  is  not  the  least 
evidence  that  she  had  either  husband  or  chil- 
dren. If  she  had  a  husband,  why  was  she  so 
far  from  home  on  business.  If  she  had  infant 
children,  they  would  not  likely  have  been  with 
her,  on  such  a  journey,  for  such  an  object. 
Her  "household,"  doubtless,  were  adults, 
either  members  of  her  family,  or  persons  em- 
ployed in  service  such  as  her  business  required. 
The  most  reckless  sophism  alone  could  bnild 


BAPTIST  SHORT  METHOD.        109 

infant  baptism  on  a  case  like  this.  A  poor 
cause  it  must  be,  that  relies  for  the  defence 
of  a  permanent  religious  ordinance,  on  such 
evidence. 

Dr.  Xeander  says  :  "  We  cannot  prove  that 
the  apostles  ordained  infant  baptism :  from 
those  places  where  the  baptism  of  a  whole 
family  is  mentioned,  we  can  draw  no  such 
conclusion."* 

Prof.  Jacobi  says,  with  reference  to  these 
household  baptisms :  "  In  none  of  these  in- 
stances has  it  been  proved  that  there  were 
little  children  among  them."-)* 

Dr.  Meyer,  in  his  Commentary,  says: 
"  That  the  baptism  of  children  was  not  in  use 
at  that  time,  appears  evident  from  1  Cor.  vii. 
14."$ 

Dr.  De  Wette,  in  his  Exposition,  says  of 
Lydia's  baptism  :  "  This  passage  has  been  ad- 
duced in  proof  of  the  apostolical  authority  of 

*  Planting  and  Training,  p.  162,  N.  Y.  ed.  1865. 

f  Kitto's  Bib.  Cycle,  Art,  Bap. 

X  Comment,  Acts  xvi.  15. 
10 


110        BAPTIST  SHORT  METHOD. 

infant  baptism ;  but  there  is  no  proof  here 
that  any  except  adults  were  baptized."* 

Dr.  Olshausen  says:  "Baptism  ensued  in 
this  case,  without  doubt,  merely  upon  a  pro- 
fession of  faith  in  Jesus  as  the  Messiah.  But 
for  that  very  reason  it  is  nighty  improbable 
that  her  house  should  be  understood  as  in- 
cluding infant  children." 

And  he  adds :  "  There  is  altogether  wanting 
any  conclusive  proof-text  -for  the  baptism  of 
children  in  the  age  of  the  apostles. "f 

Most  manifestly,  all  of  her  household,  who- 
ever they  were,  or  whatever  their  age,  be- 
lieved— as  she  herself  did — before  they  were 
baptized  ;  of  this  opinion  also  were  Whitby, 
Lawson,  the  Assembly  of  Divines,  and  other 
Pedobaptist  authorities. 

The  case  of  the  Philippian  jailer,  and  his 
household,  mentioned  also  in  Acts  xvi.,  is 
another  often  referred  to  by  the  advocates  of 
this  rite.     Now,  observe  that  Paul  and  Silas 

*  Com.  N.  T.,  Acts  xvi.  15. 

t  Com.  N.  T.,  Acts  xvi.  14, 15.     Kendrick's  Trans. 


BAPTIST    SHORT    METHOD.  Ill 

being  released  from  their  confinement,  spake 
the  word  of  the  Lord  to  the  jailer,  "and  to  all 
that  were  in  his  house."  Whether  adults  or 
infants,  the  gospel  was  preached  to  them. 
And  the  jailer  "was  baptized,  he  and  all  his, 
straight  way."  Then,  "he  rejoiced,  believing 
in  God,  with  all  his  house."  Observe  the 
jailer's  family  was  baptized;  but  first,  thejr 
listened  to  the  word  ;  then  they  believed  in 
God ;  and  then  they  rejoiced  in  their  new- 
found hope.  Such  a  record  could  never  have 
been  made  of  unsconscious  infants.  Not  a 
word  is  said  of  children  ;  there  is  not  even  the 
most  remote  allusion  to  them.  But  the  lan- 
guage most  conclusively  implies  that  those 
who  were  baptized,  were  those  who  did  believe, 
and  did  rejoice.  So  that,  whether  the  persons 
were  old  or  young,  it  must  have  been  be- 
lievers' baptism. 

Bloomfielp  says  :  "  It  is  taken  for  granted 
that  his  family  became  Christians,  as  well  as 
himself."* 

*  Com.  on  Acts  xvi.  31. 


112        BAPTIST  SHORT  METHOD. 

Such  is  the  faith  of  Baptists,  and  such  the 
command  of  Christ :  "  Believe  and  be  bap- 
tized." Calvin,  Doddridge,  Henry,  and  other- 
Pedobaptists,  declare  that  in  this  case  they 
all  believed,  and,  therefore,  they  were  bap- 
tized, and  did  rejoice. 

The  household  of  Stephanas,  baptized  by 
Paul,  and  by  him  mentioned  in  1  Cor.  i.,  is 
also  quoted  in  support  of  this  baptismal 
theory.  Paul  says:  "And  I  baptized  also  the 
household  of  Stephanas."  It  is  inferred  here, 
in  like  manner,  that  because  a  household  was 
baptized,  therefore,  that  household  had  infants 
in  it,  incapable  of  faith,  and  they  too  were 
baptized.  How  entirely  gratuitous  is  such  an 
inference,  and  how  utterly  without  foundation 
must  be  a  theory  based  on  such  an  assumption. 
If  there  were  children,  why  not  somewhere 
some  mention  of  them?  Households  are 
constantly  being  baptized,  and  admitted  to 
the  fellowship  of  Baptist  churches,  but  with- 
out infant  baptism.  Doddridge,  Guise,  Ham- 
mond, Macknight,  and  others,  regard  this  case 


BAPTIST  SHORT  METHOD.        113 

as   giving  no  countenance  to  the  custom  of 
baptizing  infants. 

Of  this  very  family  of  Stephanas,  Paul,  in 
the  sixteenth  chapter  asserts,  were  "  the  first 
fruits  of  Achaia  ;"  and  he  adds  :  "  they  have 
addicted  themselves  to  the  ministry  of  the 
saints."  This  sounds,  not  as  if  said  respect- 
ing infants,  but  as  describing  the  Christian 
activities  of  adult  believers.  And  such  be- 
yond all  question  were  the  household  of 
Stephanas. 

5.  Again,  some  have  claimed  that  baptism 
came  in  the  place  of  circumcision.  Hence  it 
is  inferred — only  inferred — that  as  all  the 
male  Jewish  children  were  circumcised,  so  all 
Christian  children,  both  male  and  female, 
should  be  baptized.  What  the  connection  is, 
would  require  a  sage  to  discover.  Reasoning- 
becomes  unreliable  when  facts  are  perverted, 
resemblances  forced,  and  unfounded  assump- 
tions accepted  as  arguments  to  sustain  a 
theory  supported  neither  by  facts  nor  authori- 
tative teachings.     Baptism  did  not  come  in 


114  BAPTIST    SHORT    METHOD. 

place  of  circumcision,  has  no  connection  with 
it,  and  no  reference  whatever  to  it.  For  con- 
sider these  things. 

a.  If  baptism,  a  Christian  ordinance,  was 
designed  to  take  the  place  of  circumcision,  a 
Mosaic  rite,  would  not  Christ  so  have  stated, 
or  the  apostles  have  mentioned  the  fact?  But 
they  never  alluded  to  airy  such  design. 

b.  Circumcision  applied  only  to  males.  If 
baptism  takes  its  place,  why  are  females  bap- 
tized ? 

c.  Circumcision  was  an  external  sign  of  an 
external  union  with  a  national  congregation, 
to  secure  the  separation  of  the  Jewish  people 
from  all  other  nations  and  races,  and  their 
unity  as  a  nation.  Baptism  is  an  external 
sign  of  an  inward  and  spiritual  work  of  grace, 
already  wrought  in  the  heart ;  and  indicates, 
not  the  separation  of  races,  but  the  unity  of 
the  true  people  of  God,  of  all  races  as  be- 
lievers in  Christ,  without  distinction  of  blood 
or  tongue. 

d.  If  baptism  did  take  the  place  of  circum- 


BAPTIST    SHORT    METHOD.  115 

cision,  evidently  the  apostles  did  not  know  it ; 
else  they  would  have  made  some  mention  of 
it,  either  in  the  council  at  Jerusalem,  or  in 
epistles  written  for  the  guidance  of  the 
churches,  or  on  other  occasions,  when  both 
these  subjects  were  discussed,  and  directions 
given  respecting  them.  But  no  allusion  is 
anywhere  made  to  any  such  substitution. 

e.  Jewish  Christians  did  not  understand 
that  baptism  had  taken  the  place  of  circum- 
cision ;  otherwise,  they  would  not  have  in- 
sisted that  converts  to  the  Christian  faith 
should  receive  both  these  rites.  Indeed  the 
whole  attempt  to  found  a  Christian  ordinance 
on  a  Jewish  ceremony  is  unreasonable  and 
absurd. 

Objections  to  Infant  Baptism. 

1.  Its  assumptions  are  false.  It  claims  to 
be  a  gospel  ordinance,  when  it  is  an  invention 
of  men.  Christ  did  not  appoint  it ;  the  apos- 
tles did  not  practice  it ;  the  Scriptures  do  not 


116  BAPTIST    SHORT    METHOD. 

sanction  it.     This  is  sufficient  reason  why  it 
should  not  be  held  as  a  Christian  rite. 

2.  It  impugns  divine  wisdom,  and  insults 
the  divine  authority ;  because  it  claims  to  be 
needful,  or  useful  in  the  church,  though 
Christ,  by  not  appointing  it  when  he  insti- 
tuted the  church,  virtually  decided  it  to  be 
neither  needful  nor  useful.  And  also  by 
binding  this  service  on  the  consciences  of 
Christian  parents,  as  of  religious  obligation, 
when  God  has  not  commanded  it,  there  is  an 
unwarrantable  assumption  of  authority,  and  a 
grievous  wrong  is  committed.  Divine  wisdom 
knew  best  what  positive  institutions  to  or- 
dain, and  what  positive  commands  to  lay  upon 
the  people. 

3.  It  deprives  Christian  converts  of  the 
pleasure  and  privilege  of  believers'  baptism. 
For  having  received  the  rite  in  their  uncon- 
scious infancy,  without  their  knowledge  or 
consent,  when  in  after  years  they  become  re- 
generate and  truly  united  to  Christ,  they  can- 
not go  forward  in  the  voluntary  discharge  of 


BAPTIST  SHORT  METHOD.        117 

this  duty,  and  be  baptized  on  a  confession  of 
their  faith,  without  discrediting  and  rejecting 
their  earlier  baptism. 

4.  Because  it  appears  like  a  solemn  mockery, 
for  parents  and  sponsors,  to  become  sureties 
for  the  child  about  to  be  baptized,  and  declare 
for  it,  that  they  believe  in  God's  holy  word, 
and  the  articles  of  the  Christian  faith,  as  con- 
tained in  the  apostles'  creed;  that  they  will 
renounce  the  vain  pomp  of  the  world,  the 
devil  and  all  his  works,  with  all  covetous  and 
sinful  desires  of  the  flesh. 

5.  Because  it  requires  the  officiating  minis- 
ter to  declare  what  is  false,  in  the  very  per- 
formance of  what  should  be  a  most  sacred 
service.  He  declares  what  is  false  when  he 
says :  "  I  baptize  thee ;"  since  he  rantizes,  or 
sprinkles,  and  does  not  baptize  at  all.  Still 
more,  and  if  possible  more  recklesslv,  when 
he  asserts  that  in  this  act  the  child,  "is  re- 
generate, and  grafted  into  the  body  of  Christ's 
church ;"  and  also  when  in  prayer  he  thanks 
God,  "  that  it  hath  pleased  thee  to  regenerate 


118  BAPTIST    SHORT   METHOD. 

this  infant,  with  thy  Holy  Spirit ;  to  receive 
him  for  thine  own  child  by  adoption ;  and  to 
incorporate  him  into  thy  holy  church."  This 
is  solemnly  declared,  when  no  such  thing  is 
done,  and  when  the  minister  who  says  it,  and 
all  who  hear  it  said,  know  that  no  such  thing 
is  done : — unless  indeed,  they  do,  in  their 
hearts,  believe  in  baptismal  regeneration.  But 
the  child  is  not  regenerate,  nor  adopted  of 
God,  nor  incorporated  into  the  church  of 
Christ  by  this  act.  The  service  falsifies  the 
facts. 

6.  But,  and  perhaps  worst  of  all,  infant  bap- 
tism teaches  still,  to  a  certain  extent,  baptismal 
regeneration ;  of  which  false  and  dangerous 
dogma  this  rite  was  born.  It  is  more  than  a 
false  statement, — it  is  a  pernicious  and  de- 
structive error  to  teach,  or  allow  the  notion, 
that  a  few  drops  of  water  on  the  face  with  any 
form  of  words,  no  matter  what,  can  make  that 
child  regenerate,  a  child  of  God  by  adoption, 
and  a  member  of  Christ's  church.  If  the 
child  when  grown  believes  all  this, — and  why 


BAPTIST  SHORT  METHOD.        119 

may  he  not  believe  it,  if  thus  solemnly  taught 
by  parents  and  minister? — he  believes  him- 
self a  child  of  God  and  an  heir  of  heaven, 
sealed  and  sanctified  by  the  Spirit,  and  in  the 
narrow  way  of  life,  while  blind  to  the  fact  that 
he  is  still  unregenerate,  in  the  gall  of  bitter- 
ness, a  child  of  sin,  an  heir  of  wrath,  and  in 
the  broad  road  to  death.  Such  perversions, 
— such  blind  leadings  of  the  blind, — are  too 
serious,  and  too  sad,  to  be  countenanced  by 
Christian  men  or  Christian  churches. 

7.  Infant  baptism,  in  some  sense, — though 
its  advocates  are  not  agreed  in  what  sense, — 
makes  the  child  a  church  member,  and  thus 
introduces  an  unsanctinecl,  unregenerate  mem- 
bership into  the  nominal  body  of  Christ ;  mak- 
ing that  body  carnal  instead  of  keeping  it 
spiritual ;  thus  destroying  the  distinction 
which  the  Founder  of  the  church  designed 
should  be  maintained  between  it,  and  the 
world.  For  even  if  the  infant,  as  such,  is  not 
a  member,  yet  when  grown  to  maturity  he  is 
admitted  to  full  membership,  with  no  other 


120        BAPTIST  SHORT  METHOD. 

demand  for,  or  evidence  of,  regeneration.  The 
purely  spiritual  character  of  the  church  is 
thereby  destroyed  ;  and,  like  other  associations, 
the  spiritual  and  the  carnal  indifferently  make 
up  its  communion. 

The  words  of  Prof.  Lange  are  weighty,  and 
should  be  pondered  by  Protestant  defenders 
of  this  Papal  emanation :  "  Would  the  Protes- 
tant Church  fulfill  and  attain  to  its  final 
destiny,  the  baptism  of  new-born  children 
must  of  necessity  be  abolished.  It  has  sunk 
down  to  a  mere  formality,  without  any  mean- 
ing for  the  child."" 

There  may  be  other  objections  to  this  prac- 
tice, but  these  are  sufficient,  it  would  seem, 
to  deter  any  candid  and  conscientious  Chris- 
tian, who  takes  the  Bible  for  his  guide,  from 
giving  it  any  countenance  or  support. 

*  Hist.  Protestantism,  p.  34. 


CHAPTER  Y. 

THE   LORD'S    SUPPER. 

.  XOTHER  point  of  difference  between 
J'\^  Baptists  arid  other  denominations,  is 
their  custom  with  reference  to  the 
communion  of  the  Lord's  Supper. 
Baptists  practice  what  is  called  a  restricted 
communion,  inviting  to  that  ordinance  only 
such  as  have  been  baptized,  that  is,  immersed, 
on  a  profession  of  faith  in  Christ,  and  are 
"baptized  members  in  good  standing,  of  regu- 
lar Baptist  churches."  While  Pedobaptists 
practice  what  is  called  a  free  communion, 
and  invite  persons  whom  they  consider  bap- 
tized, in  whatever  way,  or  connected  with 
whatever  churches.  And  some  denomina- 
tions go  farther  and  hold  a  really  unrestricted 
communion,  to  which  all,  who  choose,  may 
come,  without  condition  or  limitation. 
11  121 


122  BAPTIST    SHORT    METHOD.' 

"Who  have  a  right  to  partake  of  the  Lord's 
Supper?  And  what  qualifications  or  condi- 
tions are  necessary  to  give  them  that  right, 
or  entitle  them  to  that  privilege  ? 

The  great  majority,  on  all  sides,  agree  that 
baptism  is  prerequisite  to  the  privileges  of 
the  Lord's  table,  and  that  baptized  believers 
alone  are  the  proper  subjects  for  this  ordi- 
nance. But  what  is  baptism  ?  That,  after 
all,  is  the  vital  question.  Pedobaptists  hold 
that  persons  may  be  properly  baptized  by 
dipping,  pouring,  or  sprinkling,  and  that 
either  mode  qualifies  subjects  for  the  Supper. 
Baptists  hold  that  pouring  and  sprinkling  are 
not  baptism  at  all,  and,  therefore,  do  not 
qualify  for  the  communion.  Consequently 
such  persons  are  not,  by  them,  invited  to  the 
Lord's  table. 

This  custom  of  the  Baptists  is  called  strict, 
or  close  communion,  while  the  usage  of  Pedo- 
baptists is  termed  free,  or  open  communion. 
Nearly  all  Baptists  in  the  United  States,  and 
a  large  part  of  those  in  Europe,  are  "  strict 


BAPTIST    SHORT    METHOD.  123 

communion  ;"  while  the  Catholic,  Greek,  and 
the  greater  part  of  Protestant  Churches,  prac- 
tice "free  communion."  Which  are  right? 
Which  course  is  most  in  accordance  with  the 
spirit  and  teaching  of  the  Xew  Testament,  the 
nature  and  purpose  of  a  Christian  church,  and 
the  design  of  the  sacred  Supper  itself? 

The  Four  Yiews. 

There  are  in  general  four  views  taken  of 
this  subject,  as  to  the  proper  limits  to  which 
the  privileges  of  the  communion  should  ex- 
tend. 

1.  Those  who  believe  that  for  one  to  be 
properly  qualified  to  partake  of  the  Supper, 
he  should  be  regenerated  by  the  Spirit,  be- 
coming truly  a  believer  in  Christ ;  that  he 
should  be  baptized  on  a  profession  of  his 
faith  —  meaning  by  baptism,  immersion,  or 
dipping — and  that  he  should  be  living  in  a 
godly  manner  as  a  member  of  the  church. 
Such  persons  have  a  right  to  the  table  of  the 


124  BAPTIST    SHORT    METHOD. 

Lord,  and  no  others  have.     Of  this  class  are 
the  great  body  of  Baptists  in  all  lands. 

2.  Those  who  believe  that  all  persons,  bap-' 
tized  in  whatever  wa}r,  by  sprinkling,  pour- 
ing, or  immersion — calling  these  all  baptism 
— have  a  right,  and  should  be  admitted  to 
the  Lord's  Supper.  In  general  they  require  a 
godly  life ;  but  whether  persons  are  baptized 
in  infancy  on  the  professed  faith  of  sponsors, 
or  in  later  years  on  their  own,  is  immaterial. 
Of  this  class  are  Pedobaptists  generally — 
Episcopalians,  Presbyterians,  Congregation- 
alists,  Methodists,  Lutherans,  and  others. 

3.  Those  who  hold  that  baptism  is  not 
necessary  in  any  form,  to  precede  the  com- 
munion, or  to  prepare  one  for  it ;  and  that 
the  church  has  no  right  to  say  who  shall,  or 
who  shall  not  partake  of  the  Supper ;  but 
every  one  who  desires  has  the  right  to  enjoy 
this  privilege,  without  question  or  condition. 
Of  this  class  are  the  Free-will  Baptists,  so 
called,  a  few  Pedobaptists,  and  some  smaller 
bodies. 


BAI>TIST    SHORT    METHOD.  125 

4.  Those  who  hold  that  baptism  is  prere- 
quisite to  the  communion,  and  that  nothing 
but  immersion  is  baptism  ;  but  who  will  so 
far  yield  to  the  honest  convictions  of  indi- 
viduals, as  to  admit  them  to  the  ordinance  on 
such  convictions,  rather  than  on  the  facts  in 
the  case,  or  the  judgment  of  the  church. 
Thus,  if  one  honestly  believe  he  has  been  bap- 
tized— even  though  he  has  not — and  that  he 
has  a  right  to  the  Supper — even  though  he  be 
mistaken,  —  yet  because  he  believes  so,  he 
should  be  admitted  to  the  ordinance.  Of  this 
class  are  the  greater  part  of  open  communion 
Baptists,  and,  also,  immersed  members  of 
Pedobaptist  churches. 

The  Baptist  View. 

The  following,  in  general,  will  express  the 
view  of  the  denomination  on  this  subject : 

1.  Baptists  regard  the  Lord's  Supper  as 
commemorative  and  sjmibolical.  It  com- 
memorates the  sufferings  of  Christ  for  our 
redemption,    and    teaches   that,    like   as    the 


126  BAPTIST    SHORT    METHOD. 

natural  life  is  supported  by  bread,  so  the 
spiritual  life  is  sustained  and  nourished  only 
by  feeding  on  Christ  as  the  bread  of  life.  It 
is  not  a  test  or  expression  of  the  fellowship 
of  the  disciples  one  with  another,  except  in- 
directly, but  of  each  one  with  Christ,  his  per- 
sonal Saviour  and  the  Head  of  the  church. 
It  expresses  the  unity  of  the  faith  of  those 
who,  together,  partake,  and  the  oneness  of 
their  trust  in  him,  who,  to  each  alike  and  to 
all,  has  become  "wisdom,,  and  righteousness, 
and  sanctification,  and  redemption." 

2.  Baptists  hold  that  there  are  three  im- 
perative conditions  to  the  privileges  of  the 
Lord's  Supper  : — 1.  Regeneration  :  being  born 
of  the  Spirit  and  made  a  new  creature  in 
Christ.  Without  this,  no  one  can  rightfully 
be  a  member  of  the  church,  or  enjoy  any 
privileges  in  the  household  of  faith.  Without 
this,  one  cannot  possibty  be  a  member  of 
Christ's  spiritual  body,  and  should  have  no 
organic  connection  with  his  visible  church. 
2.    Baptism :    being   buried    with    Christ    in 


BAPTIST  SHORT  METHOD.        127 

water,  on  a  profession  of  faith  in  him.  This 
ordinance  must  precede  the  Supper,  and  is 
the  way  and  rite  of  initiation  into  the  visible 
church.  No  person,  though  regenerate  and 
godly,  can  properly  receive  the  communion 
without  baptism.  3.  Godliness :  an  upright, 
consistent  life  of  Christian  virtue,  in  imitation 
of  the  example  of  the  Lord,  and  in  obedience 
to  his  commands.  For  though  one  may  have 
been  truly  regenerated  and  properly  baptized, 
yet,  if  he  be  a  disorderly  walker,  violating  his 
covenant  obligations,  living  in  sin,  and  trans- 
gressing the  precepts  of  Christ,  he  has  no 
right  at  the  Lord's  table. 

3.  Baptists  claim  that  the  Lord's  Supper, 
strictly  speaking,  is  a  church  ordinance,  to  be 
observed  by  the  church,  and  in  the  church. 
That  it  cannot  properly  be  administered  or 
partaken  of  by  those  out  of  the  church  ;  that 
members,  in  their  individual  capacity,  cannot 
administer  and  receive  it.  Nor  can  the 
church  authorize  individuals  to  administer 
and  receive  it.     The  church  must  act  in  its 


128  BAPTIST    SHORT    METHOD. 

official  character  in  the  administration  of  it, 
and  individuals  he  within  the  church  to  re- 
ceive it.  Consequently,  to  reach  the  com- 
munion in  a  scriptural  way,  we  must  be  re- 
generated as  the  spiritual  qualification,  and 
baptized  in  water  as  the  outward  and  ritual 
profession  of  an  inward  cleansing,  a  death  to 
sin,  and  a  rising  to  newness  of  life. 

4.  Baptists  claim  that  they  not  only  may 
not,  but  ought  not  to  invite  to  a  participation 
in  the  ordinance,  any  who  are  not  properly 
qualified  for  it,  as  the}7  understand  the  scrip- 
tural qualifications.  They  believe  it  is  the 
solemn  duty  of  the  church  which  spreads  the 
Supper,  to  judge  of  the  qualifications  of  those 
who  wish  to  partake,  and  invite  none  but  re- 
generate, baptized,  and  godly  persons,  to  it. 
To  invite,  or  permit  all,  without  conditions, 
to  receive  the  communion,  is  to  allow  the  vile 
and  the  profane,  the  carnal  and  the  impure, 
triflers  with  the  truth,  and  contemners  of  the 
grace  of  Christ,  to  mingle  with  his  spiritual 
people,  and  eat  and  drink  in  solemn  mockery 


BAPTIST    SHORT    METHOD.  129 

the  s}Tmbolic  flesh  and  blood  of  the  Son  of  God. 
For  if  the  rule  be  allowed,  to  this  extent  will 
the  abuse  be  sure  to  go.  This  would  be  dis- 
loyalty to  Christ.  He  has  made  his  churches 
custodians  of  his  sacred  ordinances  ;  and  they, 
with  the  most  watchful  fidelity,  should  guard 
them  from  all  profane  intrusion  and  improper 
use. 

5.  Baptists  are  firmly  convinced  that  in 
order  to  maintain  the  purity  and  spirituality 
of  the  churches,  it  is  absolutely  necessary  to 
restrict  the  communion  to  regenerate  and 
godly  persons,  baptized  on  a  profession  of 
their  faith.  To  adopt  any  other  rule,  or 
allow  any  larger  liberty,  would  break  down 
the  distinction  between  the  church  and  the 
world ;  would  bring  in  a  carnal  and  uncon- 
verted membership,  with  which  to  overshadow 
the  spiritual,  and  control  the  household  of 
faith  ;  would  virtually  transfer  the  communion 
from  the  house  of  God  to  the  temple  of  Belial. 
To  keep  the  church  pure,  the  ordinances  must 
be  kept  pure  and  unperverted,  both  as  to  their 


130  BAPTIST    SHORT    METHOD. 

form,  and  application,  the  manner  in  which 
administered,  and  the  persons  to  whom  ad- 
ministered. 

6.  Baptists  give  the  following  reasons,  in 
justification  of  their  course  in  the  following 
cases. 

a.  They  do  not  invite  Peclobaptists  to  the 
communion,  simply  because  they  do  not  re- 
gard such  persons  as  baptized  ;  they  having 
been  011I3'  sprinkled.  And  even  though  such 
persons  think  themselves  baptized,  yet  their 
thinking  does  not  make  it  so.  If  they  desire 
the  Supper,  let  them  submit  to  baptism,  as 
Christ  has  commanded. 

b.  They  do  not  accept  the  invitation  of 
Pedobaptists  to  commune  with  them,  for  the 
same  reason.  The}^  believe  that  such  persons, 
being  unbaptized,  have  no  scriptural  right  to 
the  communion,  and  therefore  to  partake  with 
them,  would  be  to  encourage  an  error,  and 
give  their  presence  and  influence  to  uphold  a 
perversion  of  the  order  and  ordinances  of 
Christ's  house. 


BAPTIST    SHORT    METHOD.  131 

c.  They  do  not  invite  immersed  members 
of  Pedobaptist  churches  to  the  communion, 
because,  though  such  persons  be  truly  re- 
generate, and  properly  baptized,  the}*  are 
walking  disorderly  as  disciples,  by  remaining 
in  churches  which  hold  and  practice  serious 
errors  as  to  both  the  ordinances.  These 
churches  use  sprinkling  for  baptism,  and 
administer  the  ordinance  to  infants ;  both  of 
which  are  contrary  to  Scripture,  as  such  per- 
sons themselves  allow,  by  demanding  immer- 
sion for  themselves,  on  a  profession  of  their 
faith.  And  3*et,  by  remaining  in  such  churches, 
they  give  their  countenance  and  influence  to 
uphold  and  perpetuate  what  they  acknowledge 
to  be  errors,  and  thus  help  to  impose  on  others, 
what  they  will  not  accept  for  themselves. 
This  is  not  orderly  Christian  walking ;  and 
therefore,  very  properly,  Baptists  do  no  invite 
them  to  the  Lord's  Supper. 


132        BAPTIST  SHORT  METHOD. 

Open  Communion  Yiew. 

1.  Sprinkling  is  not  Baptism. — The  first 
class  of  open-communionists  are  those  "who 
believe  that  none  but  baptized  persons  should 
be  admitted  to  the  Lord's  table,  and  that  the 
church  is  the  rightful  judge  of  the  fitness  of 
candidates.  But  they  assert,  that  persons 
sprinkled  are  scripturally  baptized  ;  and,  there- 
fore, should  be  admitted  to  the  Supper.  Pedo- 
baptists  generally  take  this  ground.  They 
agree  with  Baptists,  that  baptism  is  pre- 
requisite to  the  communion ;  but  claim  that 
sprinkling  is  valid  baptism. 

Pedobaptists,  if  satisfied  with  their  own 
baptism,  can  enjoy  their  own  communion. 
Baptists  do  not  assume  to  judge  them ;  but 
when  the}'  claim  the  right  to  commune  with 
Baptists,  and  demand  that  their  sprinkling  be 
recognized  as  valid  baptism,  then  they  ask 
too  much,  and  what  cannot  be  conscientiously 
granted.  First  let  them  prove  their  baptism 
scriptural.    The  whole  question  of  communion 


BAPTIST  SHORT  METHOD.        133 

with  them,  really  is  a  question  of  baptism 
after  all.  Let  there  be  an  agreement  as  to 
the  baptismal  rite,  and  the  communion  contro- 
versy will  cease. 

2.  Baptism  is  not  prerequisite. — The  second 
class  of  open-communionists  assert  that  the 
ordinances  sustain  no  necessaiy  relation  to 
each  other;  that  baptism  can  claim  no  priority; 
and  that  the  Supper  is  in  no  vital  sense  a 
church  ordinance.  Consequently  baptism  is 
not  a  condition  of,  nor  prerequisite  to,  the 
communion,  and  unbaptized  persons  may 
partake  of  the  Supper.  This  theory  virtually 
denies  the  memorial  and  symbolic  character 
of  the  ordinance,  and  holds  it  as  a  sign  and 
service  of  Christian  fellowship.  Such  a 
course  of  argument,  however  plausible,  is  re- 
jected and  condemned  by  the  great  body  of 
believers,  the  world  over. 

Baptism,  as  the  public  declaration  of  faith 

in  Christ,  and  the  rite  by  which  the  disciple 

is  "  added  to  the  church,"  must  precede  the 

Supper,  which  is  an  ordinance  wholty  within 
12 


134        BAPTIST  SHORT  METHOD. 

the  church.  Submission  to  the  first  ordinance 
is,  therefore,  a  condition  to  the  privileges  of 
the  second  ;  and  thus  baptism  is  said  to  be 
prerequisite  to  the  communion. 

But  the  open  communion  Baptists  have 
taken  the  ground  that  baptism  is  not  an 
essential  qualification  for  the  communion,  and 
consequently  that  unbaptized  persons  could 
properly  partake  of  the  Supper.  Wishing  to 
meet  their  Pedobaptist  brethren  in  a  free 
communion,  but  still  asserting  that  sprinkling 
is  not  baptism,  they  saw  no  way  of  doing  it 
but  by  declaring  baptism  non-essential  to  the 
communion,  and  not  a  condition  to  the  privi- 
leges of  church  fellowship. 

Pedobaptists  have  accepted  the  conclusions 
and  are  willing  to  meet  their  Baptist  brethren 
at  the  Lord's  table ;  but  deny  the  premises, 
and  condemn  the  reasoning  which  repudiates 
their  baptism.  They  say,  free  communion  is 
right  and  good,  but  baptism  is  prerequisite, 
and  sprinkling  is  valid  Christian  baptism.  A 
privilege  offered  on  such  terms  they  do  not 


BAPTIST    SHORT    METHOD.  135 

highly  prize,  nor  care  often  to  accept.  Thus 
free  communion  Baptists,  and  free  communion 
Pedobaptists  constitute  a  discordant  fellow- 
ship; a  Christian  union  without  harmony. 

That  the  ordinance  of  baptism  is  prerequi- 
site, and  admits  to  the  ordinance  of  the  Sup- 
per, and  the  privileges  of  the  church,  is  mani- 
fest from  the  following  considerations  : 

a.  Observe  the  example  of  our  Saviour  at 
the  institution  of  the  Supper.  Who  sat  down 
with  him  to  partake  of  the  paschal  meal,  and 
then  receive  the  symbols  of  his  body  and 
blood  ?  Xot  unbaptized  persons,  surely.  But 
a  small  and  selected  company  of  his  disciples, 
who  had  received  either  John's  baptism  or  his 
own.  For  good  reasons  all  baptized  disciples 
were  not  present ;  but  certainly  no  unbaptized 
persons  were  there. 

b.  The  language  of  our  Saviour,  used  in  the 
great  commission,  and  other  similar  forms  of 
speech,  if  not  conclusive  proof,  bears  strong 
evidence  in  its  favor,  and  is  against  the 
supposition  that  the  unbaptized  can  rightfully 


136        BAPTIST  SHORT  METHOD. 

partake  of  the  communion.  His  command  is, 
to  teach  all  nations,  baptizing  them  ;  his  prom- 
ise is  to  those  who  believe  and  are  baptized.. 
This  is  the  order;  teaching,  believing,  baptiz- 
ing. Where  does  the  Supper  come  in  ?  Baptists 
say,  after  the  teaching,  believing,  baptizing, 
and  being  thus  "added  to  the  church."  But 
suppose  it  comes  in  before.  Then,  where  be 
fore  ?  Before  the  believing?  Before  the  teach- 
ing ?  Why  not  ?  And  let  the  communion  be 
given,  as  Pedobaptists  give  baptism,  to  those 
who  have  neither  believed,  nor  been  taught, 
as  in  the  case  of  infants.  Infant  communion, 
as  practiced  from  the  third  to  the  ninth  cen- 
tury, would  be  no  more  unscriptural  than 
infant  baptism,  as  now  practiced.  Nor  would 
infant  communion,  after  baptism,  be  more 
inconsistent,  than  adult  communion  without 
baptism. 

The  order  of  the  words  in  the  great  com- 
mission denotes  the  relation  which  the  acts 
the}'  express  bear  to  each  other.  They  forbid 
the  supposition  that  one  can  lawfully  overstep 


BAPTIST  SHORT  METHOD         137 

the  commanded  ordinance  of  baptism  into  the 
most  sacred  privileges  of  the  church,  any 
more  than  he  can  overstep  repentance,  or 
faith  into  the  ordinance  of  baptism. 

c.  The  Xew  Testament  history  affords  no 
instance  which  can  be  supposed  to  favor  the 
theoiy  of  communion  without  baptism.  But 
abundant  evidence  is  furnished  in  facts  and 
circumstances  mentioned,  to  show  that  all 
communicants  were  baptized  persons.  Apos- 
tolic instruction  with  reference  to  the  supper, 
and  reproofs  administered  for  an  abuse  of 
that  ordinance,  all  are  addressed  to  churches, 
and  church  members,  and  suppose  that  all 
such  were  baptized  believers. 

Those  who  believed,  and  gladly  received  the 
word,  were  baptized ;  then  added  to  the  church; 
then  they  continued  steadfast  in  the  apostles' 
doctrine,  and  in  breaking  of  bread,  and  in 
pra}*er. 

d.  The  almost  unvarying  and  universal 
belief  and  practice  of  Christian  churches,  in 
all  denominations,  and  in  all  ages,  should  be 


138        BAPTIST  SHORT  METHOD. 

accepted  as  important  testimony  in  this  case. 
Both  Roman  Catholics  and  Protestants,  Bap- 
tists and  Pedobaptists,  with  singular  unanim- 
ity, declare  the  necessity  of  baptism  as  pre- 
requisite to  the  communion. 

Justin  Martyr  says  :  "  This  food  is  called 
by  us  the  Eucharist,  of  which  it  is  not  lawful 
for  any  to  partake  but  such  as  believe  the 
things  taught  by  us  to  be  true,  and  have  been 
baptized."* 

Dr.  Wall,  who  searched  the  records  of 
antiquity  for  facts  illustrating  the  history  of 
the  ordinances,  says :  "  No  church  ever  gave 
the  communion  to  any  persons  before  they 
were  baptized.  Among  all  the  absurdities 
that  ever  were  held,  none  ever  maintained 
that  any  person  should  partake  of  the  com- 
munion before  he  was  baptized,  "f 

Dr.  Doddridge  says :  "  It  is  certain,  that 
so  far  as  our  knowledge  of  primitive  antiquity 

*  Cited  by  Davidson,  on  Bap.  and  Com.,  p.  217. 
f  Hist.  Inf.  Bap.,  p.  2,  ch.  ix. 


BAPTIST  SHORT  METHOD.        139 

reaches,  no   imbaptized   person   received  the 
Lord's  Supper."* 

Dr.  Dick,  in  his  Theology,  says:  "Xone 
have  a  right  to  the  holy  table,  but  those  who 
have  been  previously  purified  by  the  washing 
of  water,  and  the  word."f 

Dr.  Cave  says  :  The  communicants  in  the 
primitive  church  were  those  "  that  had  em- 
braced the  doctrine  of  the  gospel,  and  had 
been  baptized  into  the  faith  of  Christ.  For 
looking  upon  the  Lord's  Supper  as  the  high- 
est and  most  solemn  act  of  religion,  they 
thought  the}'  could  never  take  care  enough  in 
the  dispensing  of  it.  "J 

Dr.  Coleman,  in  his  "Christian  Antiqui- 
ties," says  of  the  administration  of  the  Lord's 
Supper  in  the  early  ages  :  "  Xone,  indeed,  but 
believers  in  full  communion  with  the  church 
were  permitted  to  be  present."  And  again: 
"  But  agreeably  to  all  the  laws  and  customs  of 

*  Lectures,  pp.  511,  512. 

f  Theol.  Lee.,  92. 

%  Primit.  Christ'y,  part  1,  ch.  xi.,  p.  333. 


140        BAPTIST  SHORT  METHOD. 

the  church,  baptism  constituted  membership 
with  the  church.  All  baptized  persons  were 
legitimately  numbered  among  the  communi- 
cants, as  members  of  the  church."* 

Baxter  says :  "  What  man  dare  go  in  a 
way  which  hath  neither  precept  nor  example  to 
warrant  it,  from  a  wa}<  that  hath  a  full  current 
of  both  ?  Yet  they  that  will  admit  members 
into  the  visible  church  without  baptism,  do 
so."f 

Bingham,  in  his  able  work  on  the  antiqui- 
ties of  the  Christian  church,  says,  that 
preparation  for  the  communion  in  the  ancient 
times,  "  was  the  performance  of  the  conditions 
and  obligations  which  every  man  laid  upon 
himself  in  baptism."  "As  soon  as  a  man  was 
baptized,  he  was  immediately  communicated  ;" 
that  is,  admitted  to  the  communion.  Baptism 
therefore  uniformly  preceded  the  supper.  J 

*  Anc.  Christ'y  Ex.  ch.  xxi.,  sec.  8. 
f  Plain  Scrip.  Proof,  24. 

X  Christ.  Antiq.,  B.  15,  ch.  viii.,  sec.  1. — B.  12, 
ch.  iv.,  sec.  9. 


BAPTIST    SHORT    METHOD.  141 

Dr.  Dwight  says  :  "  It  is  an  indispensable 
qualification  for  this  ordinance,  that  the  candi- 
date for  communion  be  a  member  of  the  visi- 
ble church  of  Christ,  in  full  standing.  By 
this,  I  intend  that  he  should  be  a  man  of  piety, 
that  he  should  have  made  a  public  profession 
of  religion,  and  that  he  should  have  been  bap- 
tized."* 

Dr.  Griffin  says:  "I  agree  with  the  advo- 
cates of  close  communion  in  two  points. 
1.  That  baptism  is  the  initiatory  ordinance 
which  introduces  us  into  the  visible  church  ; 
of  course,  where  there  is  no  baptism,  there 
are  no  visible  churches.  2.  That  we  ought 
not  to  commune  with  those  who  are  not  bap- 
tized, and  of  course  are  not  church  members, 
even  if  we  regard  them  as  Christians."f 

Dr.  Hibbard  says :  "  In  one  principle, 
Baptist  and  Pedobaptist  churches  agree. 
They  both  agree  in  rejecting  from  communion 

*  Syst.  Thcol.  Ser.,  160,  B.  8.,  ch.  iv.,  sec.  7. 
t  Letter  on  Bap.,  1829,  cited  by  Curtis  on  Com., 
p.  125. 


142        BAPTIST  SHORT  METHOD. 

at  the  table  of  the  Lord,  and  in  denying  the 
rights  of  church  fellowship  to  all  who  have 
not  been  baptized."* 

The  notion  of  communion  without  baptism, 
is  of  recent  origin,  and  can  neither  greatly 
influence  the  Christian  world,  nor  long  sur- 
vive. Baptists  will,  to  no  considerable  ex- 
tent, accept  such,  inconsistencies,  or  sacrifice 
principle  for  a  seeming  union ;  and  Pedobap- 
tists  will  reject  a  free  communion,  which  dis- 
owns their  baptism  and  annuls  their  church 
membership. 

3.  The  Church  is  to  Judoe? 

The  third  class  of  open  communionists  are 
those  who  claim  that  the  right  to  the  Lord's 
Supper  is  based  on  no  ground  of  prescribed 
conditions,  no  ritual  preparation,  but  upon 
each  one's  own  convictions  of  fitness  and  duty. 
The  church  cannot  decide  who  is  fit  to  come, 
nor  can  it  rightfully  keep  any  away  from  the 

*  Chris.  Bap.,  p.  2,  p.  174. 


BAPTIST    SHORT    METHOD.  143 

communion.  But  every  oue  who  believes  him- 
self fit,  and  wishes  to  partake,  may  come  and 
eat  and  drink  in  that  holy  service.  Not  the 
judgment  of  the  church,  but  the  conviction 
of  the  individual,  decides  the  question. 

Baptists  hold  that  it  is  the  right  of  each 
church  to  judge  and  decide  who  maj^,  and 
who  may  not,  come  to  the  ordinances  it  ad- 
ministers. And  still  more,  that  each  church 
is  bound  by  the  most  sacred  considerations 
of  duty  and  fidelity  to  Christ,  to  exclude  from 
it  all  who  in  their  judgment  have  not  the 
scriptural  qualifications  to  receive  it.  It  is 
not  the  prerogative  of  the  church  to  make 
conditions ;  but  to  see  that  the  conditions  of 
the  gospel  are  complied  with. 

Each  church  must  be  its  own  interpreter  of 
truth  and  duty,  so  far  as  its  own  action  is 
concerned;  just  as  each  individual  must  be 
the  interpreter  and  judge  of  his  personal 
obligations.  It  would  be  absurd  to  say  that 
the  convictions  of  an  individual  must  be  the 
authoritative  standard  by  which  the  body  is 


144  BAPTIST    SHORT    METHOD. 

bound  to  act.  In  such  a  case  the  most  holy 
service  of  the  church  might  be  crowded  by 
the  vile  and  profane,  invading  the  sanctity 
of  the  household  of  faith,  and  making  common 
the  affecting  memorials  of  a  Saviour's  suffer- 
ings and  death. 

If  the  judgment  of  the  church  must  yield 
to  the  opinions  of  individuals  in  one  thing, 
why  not  in  another?  If  each  man  who 
chooses,  may  come  to  the  Lord's  table,  with- 
out regard  to  the  judgment  of  the  church, 
then  he  may  also  demand  baptism,  without  re^ 
gard  to  the  judgment  of  the  church.  So  also 
if  the  church  is  to  have  no  judgment,  and  the 
convictions  of  the  individual  are  to  be  the 
rule,  any  one  may  take  his  place  in  the  coun- 
cils of  the  body,  vote  in  its  meetings  of  busi- 
ness, demand  to  be  enrolled  as  one  of  its 
members,  claim  any  other  privilege,  and  exer- 
cise any  other  right  accorded  to  its  members, 
since  there  is  none  more  exclusive,  none  more 
sacred,  than  that  of  the  communion.  If  that 
is    common,   all   others    may    be.     But   this 


BAPTIST    SHORT   METHOD.  145 

course  would  completely  disorganize  and 
destroy  the  church  as  an  organic  body. 

Such  a  course  also  would  effectually  destroy 
or  prevent  all  discipline  in  the  church.  Since, 
if  the  bod}'  has  no  right  to  direct  who  shall 
come  to  its  communion,  nor  to  debar  or  re- 
strain those  outside  from  its  privileges,  though 
believed  to  be  unfit ;  it  certainly  has  no  right 
to  control  or  restrain  those  inside,  though 
known  to  be  unworthy.  Unless  indeed  the 
outside  world  has  more  privileges  in  a  Chris- 
tian church  than  its  own  members.  Thus 
also  a  member  excluded  for  heresy,  disorderly 
walking,  or  immoral  conduct,  would  only  be 
dismissed  into  a  larger  liberty ;  since  as  a 
worldly  and  carnal  man  he  could  come  to  the 
Lord's  table  on  his  own  convictions  of  fitness, 
when,  as  a  member,  he  was  judged  unworthy, 
and  denied  the  privilege. 

No  secular  society  or  association   but  has 

its  regulations.     And  the  body  judges  of  the 

fitness  of  persons  applying  for  membership ; 

and   also   decides   when    they   have   violated 
13 


146        BAPTIST  SHORT  METHOD. 

their  pledges,  and  merit  exclusion  from  its 
fellowship.  No  one  could  expect  to  enjoy  the 
privileges  of  such  a  society  without  becoming 
a  member ;  nor  to  become  a  member  on  his 
own  convictions  of  fitness  without  complying 
with  the  prescribed  conditions ;  nor  to  con- 
tinue in  membership,  except  as  he  continued  to 
comply  with  those  conditions.  And  of  all 
these  questions,  the  body,  not  the  individual, 
is  to  be  the  judge.  Much  more  carefully 
should  the  order  of  God's  house  be  guarded 
by  those  to  whose  trust  it  has  been  committed. 
It  would  be  criminal  indifference  to  his  com- 
mands to  allow  the  safeguards  with  which  he 
has  surrounded  the  sanctity  of  his  institutions 
to  be  broken  down,  and  those  institutions  to 
be  profaned. 

It  is,  therefore,  both  the  right  and  the  duty 
of  the  church  to  judge  who  are  suitable  sub- 
jects for  the  communion,  inviting  to  it  those 
who  are,  and  debarring  from  it  those  who  are 
not.  And  in  this  the  body  does  not  interfere 
with  the  right  of  private  judgment  in  matters 


BAPTIST  SHORT  METHOD.        147 

of  personal  duty ;  but  denies  the  right  of  the 
individual  to  dictate  to  the  church ;  and  re- 
fuses to  substitute  personal  convictions  for 
the  laws  of  Christ  as  interpreted  by  the  judg- 
ment of  the  body. 

Pedobaptist  Close  Communion. 
Pedobaptists  are  close  communion,  as  well 
as  Baptists ;  as  really  so,  if  not  quite  as 
rigidly  so.  They  act  on  the  same  principle, 
of  not  admitting  to  the  table  of  the  Lord  un- 
baptized  persons.  Thus  do  Pedobaptists  re- 
ject from  their  communion  an}'  and  all,  unless 
they  believe  them  to  have  been  baptized. 
They  may  be  persons  of  unquestioned  faith 
and  godliness  ;  converts  of  undoubted  piety  ; 
their  nearest  kindred  and  dearest  friends ;  yet 
they  must  be  baptized  before  they  can  take 
the  Supper.  Baptists  only  do  the  same  ;  apply 
the  rule  to  them,  as  they  do  to  others,  and 
refuse  to  invite  them  as  they  refuse  to  invite 
others,  and  for  the  same  reason — because 
they  have  not  been  baptized. 


148  BAPTIST    SHORT    METIIOD. 

A  communion,  to  be  really  free  and  open, 
must  have  no  restrictions,  and  no  conditions. 
It  must  admit  any  and  all  who  choose  to 
come  to  it.  Its  rule  must  be  the  personal 
convictions  or  wishes  of  the  individual.  The 
moment  the  church  assumes  to  judge,  and 
imposes  conditions  on  the  candidate,  that  mo- 
ment it  restricts  the  privilege  to  a  special 
class,  and  practices  a  restricted,  or  close, 
communion.  This,  Episcopalians,  Presby- 
terians, Congregationalists,  Methodists,  and 
others  do ;  and  then  reproach  Baptists  for 
doing  the  same. 

There  is,  therefore,  properly,  no  free  com- 
munion, but  that  which  imposes  no  conditions ; 
demands  nothing ;  asks  no  questions ;  but 
spreads  the  table,  and  leaves  it  for  all  who 
wish  to  come.  This  practice,  though  con- 
demned by  nearly  all  evangelical  Christians, 
Baptists  and  Pedobaptists  alike,  as  contrary  to 
Scripture,  reason,  and  authoritative  precedent, 
is  consistent  with  itself; — what  can  be  said  of 
no  other  form  of  so-called  open  communion. 


BATTIST  SHORT  METHOD.         149 

Dr.  Hibbard  says :  "  The  charge  of  close 
communion  is  no  more  applicable  to  the  Bap- 
tists, than  to  us  (Pedobaptists)  ;  inasmuch  as 
the  question  of  church  fellowship  with  them  is 
determined  by  as  liberal  principles  as  it  is 
with  any  other  Protestant  churches.  So  far, 
I  me.an,  as  the  present  subject  is  concerned ; 
i.  e.,  it  is  determined  by  valid  baptism."*  This 
is  a  candid  acknowledgment  of  the  truth  in 
the  case. 

In  one  respect,  Pedobaptists  are  more  ex- 
clusive in  their  practice  of  a  close  communion, 
than  even  Baptists ;  inasmuch  as  the  former 
exclude  from  the  Lord's  table  a  large  class  of 
their  own  members;  viz.,  baptized  children. 
Baptists  do  not  deny  the  Supper  to  their  own 
members  in  good  standing.  If  children  are 
suitable  subjects  for  baptism,  it  seems  most 
unreasonable  to  exclude  them  from  the  Supper. 
If  they  derive  advantage  from  the  one,  would 
they  not   derive   equal   advantage   from    the 

*  Chris.  Bap.,  part  2,  p.  174. 


150        BAPTIST  SHORT  METHOD. 

other?  If  the}-  can  receive  the  one  on  the 
faith  of  sponsors,  why  not  receive  the  other  in 
the  same  wa}r  ?  By  denying  the  communion 
to  baptized  children,  Pedobaptists  act  con- 
trary to  the  traditions  of  the  ancient  churches, 
which  they  are  accustomed  to  cite  with  so 
much  assurance,  in  defence  of  infant  baptism. 
Do  they  not  know  that  those  ancient  churches 
practiced  infant  communion,  as  well  as  infant 
baptism  ?     And  that  for  man}T  centuries  ? 

Zwingle,  as  quoted  by  Bingham,  declares 
that  the  Helvetian  rubric  requires,  "  That  a 
newly  baptized  child  should  have  the  Eucharist 
in  both  kinds  administered  unto  him."* 

Maldonatus  asserts  that  the  custom  con- 
tinued in  the  Roman  Church  for  six  centuries; 
and  Bona  sa}'S,  it  was  not  abrogated  in 
France  till  the  twelfth  century,  f 

Bingham  says  :  "  We  might  insist  upon  tbe 
known  practice  and  custom  in  the  ancient 
church,  of  giving  the  Eucharist   to    infants 

*  Chris.  Antiq.,  B.  15,  ch.  iv.,  sec.  7. 

f  Bingham's  Chris.  Antiq.,  B.  15.  ch.  iv.,  sec.  7. 


BAPTIST  SHORT  METHOD.        151 

which  continued  in  the  church  for  several 
ages.  It  is  frequently  mentioned  in  Cypri&n, 
Austin,  Innocentius,  and  Gennadius — writers 
from  the  third  to  the  fifth  century.  3Ialdo- 
natus  confesses  it  was  in  the  church  for  six 
hundred  years ;  and  some  of  the  authorities  just 
now  alleged,  prove  it  to  have  continued  two  or 
three  ages  more."* 

Coleman  says:  "After  the  general  intro- 
duction of  infant  baptism  in  the  second  and 
third  centuries,  the  sacrament  continued  to  be 
administered  to  all  who  had  been  baptized, 
whether  infants  or  adults.  The  reason  alleged, 
by  Cyprian  and  others,  for  this  practice,  was 
that  age  was  no  impediment.  Augustine 
strongly  advocates  this  practice.  The  custom 
of  infant  communion  continued  for  several 
centuries.  It  is  mentioned  in  the  third  Coun- 
cil of  Tours,  A.D.,  813  ;  and  even  the  Council 
of  Trent,  A.D.,  1545,  only  decreed  that  it 
should  not  be  considered  essential  to  salvation. 

*  Chris.  Antiq.,  B.  12,  ch.  1,  sec.  3. 


152  BAPTIST    SHORT    METHOD. 

It  is  still  scrupulously  observed  by  the  Greek 
Church."* 

Such  appear  to  have  been  the  usages 
through  many  centuries.  And  it  would  seem 
more  consistent  for  Pedobaptists  either  to 
administer  the  communion  to  infants,  or  to 
abandon  their  baptism.  Since  they  pretend 
to  repudiate  baptismal  regeneration,  that 
ordinance  can  have  no  significancy  or  im- 
portance, unless  it  admits  its  subjects  to  the 
Supper,  and  a  full  church  fellowship. 

Objections  Answered. 

There  are  several  stereotyped  objections 
and  attempted  arguments,  which  Pedobaptists 
are  accustomed  to  urge  against  strict  com- 
munion as  practiced  by  Baptists.  These  are 
used  either  in  condemnation  of  the  custom 
which  excludes  them,  or  to  perplex  the  minds 
of  those  who  are  inquiring  after  the  truth 
Such  objections,  though  they  have  little  real 

*  Anc.  Christ'y  Ex.,  ch.  xxi.,  sec.  8.  See  also 
Bingham,  B.  15,  ch.  iv.,  sec.  7. 


BAPTIST  SHORT  METHOD.        153 

force,  yet  being  specious,  the}^  often  greatly 
perplex  the  Train  st  rue  ted. 

1.  Peclobaptists  ask:  "Why  do  3-011  not 
invite  us  to  your  communion?  Is  it  because 
you  do  not  consider  us  Christians?" 

To  this  the  simple  answer  is  :  We  do  not 
invite  you,  because  you  have  not  been  bap- 
tized. And  Baptists  might  retort  by  asking : 
"  Why  do  you  not  receive  to  your  communion 
unbaptized  converts?  Is  it  because  you  do 
not  think  them  Christians  ?  If  the  Lord  has 
received  them,  why  do  not  you  ?" 

2.  Again  it  is  said :  "  Baptism  is  not  a  sav- 
ing ordinance.  Why  then  make  it  a  test  of 
communion  ?" 

To  this  they  answer  :  Why  do  you  make  it 
a  test  of  communion,  by  refusing  to  commune 
with  any,  unless  they  have  been,  as  3-011  say, 
baptized  ?  We  urge  baptism,  not  because  it 
is  saving,  but  because  Christ  has  commanded 
it.  Shall  we  refuse  to  obe3r  his  command 
unless  it  is  in  something  saving  ?  Is  that  the 
spirit   of  our   obedience?     Shall  we   stop  to 


154        BAPTIST  SHORT  METHOD. 

inquire,  if  some  divine  injunction  be  saving, 
and  if  we  think  it  so,  obey ;  but  if  not,  disre- 
gard it  ?  Baptists  do  not  baptize  candidates 
to  save  them ;  but  because  they  are  saved 
already,  which  in  this  ordinance  they  publicly 
declare.  Those  who  recognize  Christ  as  their 
law  giver,  should  not  presume  to  question  the 
propriety,  or  decide  as  to  the  importance,  of 
his  commands.  The  duty  of  the  disciple  is  to 
obey.  It  is  an  eye  servant  who  asks  whether 
this  or  that  act  of  obedience  will  save  him. 

3.  Or  the  objection  may  take  this  form : 
"  You  make  too  much  of  baptism ;  you  make 
it  a  saving  ordinance,  by  insisting  so  strenu- 
ously on  a  form,  as  necessary  to  the  commu- 
nion." 

To  this  it  is  replied :  We  do  not  make  it 
saving.  We  simply  know  it  is  the  command 
of  our  divine  Master  ;  and  as  those  who  wish 
to  obe}T  him  in  all  things,  we  desire  honestly 
to  do  so  in  this.  That  we  do  not  regard  it  a 
saving  ordinance,  is  clear  from  the  fact  that 
we  will  not  administer  it  to  any  except  those 


BAPTIST  SHORT  METHOD.        155 

who  are  regenerated,  and  therefore  saved 
already.  You  are  the  ones  who  make  baptism 
a  saving  ordinance,  b}r  administering  it  to 
unconscious  babes,  incapable  of  repentance 
and  faith,  as  if  in  some  mysterious  wa}r  their 
salvation  became  the  more  certain  because  of 
its  efficacy. 

4.  It  is  thus  objected :  "  We  invite  you  to 
our  communion  ;  why  do  you  not  show  the 
same  liberal  and  generous  spirit  toward  us?" 

To  which  Baptists  answer :  You  can  well 
afford  to  invite  us  to  the  Lord's  table,  because 
you  acknowledged  that  our  baptism  is  valid 
and  scriptural.  But  we  do  not  believe  your 
baptism  to  be  scriptural  or  valid.  It  is  not  a 
question  of  personal  courtesy,  but  of  con- 
science, and  Scripture  teaching.  We  regard 
you  as  unbaptized  persons.  How  then  can 
we  consistently  ask  you  to  partake  of  the 
Lord's  Supper?     Our  positions  differ  greatly. 

5.  This  objection  is  also  urged:  "It  is  the 
Lord's  table.  Why  then  do  you  exclude  any 
of  the  Lord's  people  from  it  ?" 


156  BAPTIST    SHORT    METHOD. 

To  which  Baptists  answer :  It  is  the 
Lord's  table.  For  that  very  reason  we  have 
no  discretion  in  the  matter :  we  have  no  right 
to  do  less  or  more  than  he  has  directed.  If 
it  were  our  table,  we  would  then  have  a  right 
to  invite  all.  It  will  not  do  to  love  our  breth- 
ren so  well  that  we  disobey  our  Lord  for  the 
sake  of  pleasing  them.  What  the  Master  has 
commanded,  we  must  observe  and  do.  Sym- 
pathy for  the  disciple  must  not  obliterate  our 
sense  of  obligation  to  our  Saviour.  At  his 
table,  we  must  abide  by  his  instructions,  and 
not  invite  guests  at  our  discretion,  to  the 
disregard  of  his  regulations. 

6.  Sometimes  it  is  said :  "  If  the  Lord  has 
received  us,  why  should  not  you?" 

To  this  they  repty :  Christ  has  received  you 
into  spiritual  fellowship :  so  do  we.  But 
Christ  has  not  received  you  to  his  visible  ordi- 
nances. The  objection  supposes  that  all  whom 
Christ  receives  to  pardon  and  justification 
the  church  should  receive  to  its  communion. 
If  so,  then  Pedobaptists  ought  to  receive  to 


BAPTIST    SHORT    METHOD.  15  T 

the  Supper,  all  converts  so  soon  as  they  have 
exercised  a  saving  faith,  without  waiting  for 
baptism.  This  is  a  mistake,  as  they  them- 
selves allow.  The  Lord  receives  children 
dying  in  unconscious  infancy,  idiots,  the  in- 
sane, and  perhaps  many  others ;  but  is  that  a 
reason  why  the  church  should  take  them  to 
the  communion  table  ? 

7.  This  objection  is  often  urged  :  "  We  hope 
to  commune  in  heaven  together ;  ought  we 
not  therefore  to  commune  together  on  earth  ?" 

It  is  likely  that  this,  with  other  similar 
objections,  is  urged  more  to  find  fault  with 
"  close  communion,"  so  called,  than  because 
it  has  any  real  reason,  or  logical  force  in  it. 
It  is  based  on  a  misconception  of  the  differ- 
ence between  the  earthly  and  the  heavenly 
states  of  the  church.  It  supposes  that  all 
should  be  invited  to  the  Lord's  Supper  here, 
with  whom  we  hope  to  commune  hereafter. 
If  this  be  so,  then  Pedobaptists,  as  well  as 
Baptists,   are   committing   a   grievous    error, 

and  as  grievous  a  wrong.     For  they  too  re- 
14 


158        BAPTIST  SHORT  METHOD. 

fuse  to  invite  man}'  here,  with  whom  they 
may  expect  to  mingle  there.  We  may  hope 
to  meet  many  from  among  Papists,  heretics, 
and  the  heathen  in  heaven.  Many  unprofessed 
and  unknown,  but  true  disciples,  who  never 
have  come  into  visible  fellowship  with  the 
saints,  are  doubtless  scattered  abroad. 

Christ  has  given  his  churches  laws,  regu- 
lations, officers,  and  ordinances,  to  fit  it  for 
its  work,  and  meet  the  conditions  of  its  earth- 
\y  state ;  all  of  which  it  should  now,  in  strict 
obedience,  observe,  but  none  of  which  will  be 
necessary  or  possible  in  the  future  state. 
The  heavenly  communion  will  be  a  spiritual 
one,  in  which  even  now  all  true  believers  do 
have  fellowship. 

8.  Baptists  are  often  accused  of  being 
"bigoted,"  "unkind,"  "sectarian,"  "thinking 
themselves  better  than  others,"  "opposed  to 
Christian  union,"  because  they  practice  strict 
communion. 

Pedobaptists,  too,  practice  a  restricted  com- 
munion, and  are  therefore  open  to  the  same 


BAPTIST  SHORT  METHOD.        159 

charge.  But  why  should  Baptists  be  cen- 
sured for  not  inviting  unbaptized  persons 
to  the  Lord's  table  ?  They  honestty  be- 
lieve they  ought  not  to  do  it.  Fidelity  to 
Christ  requires  this  of  them.  So  they  believe. 
If  sprinkling  be  baptism,  or  if  baptism  be  not 
prerequisite  to  the  Supper — show  it ;  prove 
them  in  error,  and  they  will  most  cheerfully 
abandon  their  position  and  their  practice ; 
prove  them  mistaken,  and  none  will  rejoice  so 
much  to  know  it  as  themselves. 

They  have  no  love  nor  desire  for  close 
communion,  on  an}-  other  account  than  be- 
cause it  is  demanded  of  them  if  they  would 
be  obedient  to  their  Lord,  and  consistent  with 
truth  and  principle.  They  practice  it  under 
great  temporal  disadvantages ;  bearing  the 
censures  of  their  brethren  on  this  account. 
They  are  misunderstood,  misrepresented, 
reproached,  and  sometimes  abused,  because 
of  their  course.  And  }ret  they  are  conscientious 
in  it.  Xone  endure  so  much  obloquy  because 
of  it,  and  none  would  be  so  glad  to  abandon 


160        BAPTIST  SHORT  METHOD. 

it  as  they,  could  they  see  themselves  in  the 
wrong. 

If  they  are  in  error,  they  need  instruction, 
not  censure ;  if  they  are  right,  they  deserve 
approval  and  co-operation,  not  abuse.  But 
until  they  are  shown  to  be  mistaken,  all  un- 
kind reproofs  and  severe  accusations  are  out 
of  place ;  they  appear  very  much  as  if  those 
who  make  them  have  a  secret  conviction  that 
they  themselves  are  in  fault,  which  unpleasant 
conviction  they  wish  to  hide,  by  assaults  upon 
others. 

Let  those  who  love  our  Lord  and  Saviour, 
be  kind  and  generous  toward  all  men ;  pray- 
ing evermore  for  the  illumination  of  the  Holy 
Spirit ;  diligently  searching  the  Scriptures  to 
know  the  truth;  striving  to  do  the  will  of 
God  in  all  things,  honestly,  as  those  who  must 
o-ive  an  account. 


CHAPTER  TI. 


CHURCH    OFFICERS. 


HAT   are   the   officers   of  a   Christian 
church  ?     How  many  orders  are  there 
in  the  ministiy  ?     These  are  questions 
which  have  greatly  divided  the  Chris- 
tian world. 

Baptists  assert  that  the  officers  of  a  Chris- 
tian church  are  pastors  and  deacons — these 
only.  According  to  the  Xew  Testament 
there  can  be  no  others.  In  this  opinion  agree 
some  other  denominations,  while  others  still 
contend  that  there  are  three  orders,  deacons, 
priests,  and  bishops.  The  various  Episcopal, 
or  prelatical,  sects  hold  this  view.  Others  add 
to  this  number,  and  the  Romish  Church  car- 
ries the  list  up  to  ten  or  twelve,  ending  with 
the  Pope.      The  question  is  one  of  interest 

161 


162  BAPTIST    SHORT    METIIOD. 

and  importance,  as  it  enters  into  the  organic 
life  of  Christianity,  and  becomes  vital  to  those 
who  cling  to  the  scriptural  model  of  all  things' 
in  the  church. 

It  is  not,  therefore,  so  much  what  this  or 
that  church  practices  ;  but  what  did  Christ 
teach,  and  how  did  the  inspired  apostles  con- 
struct the  churches  the}'  founded  ?  If  we  can 
ascertain  these  points,  we  shall  find  the  ob- 
ject of  our  search,  in  the  divine  plan. 

In  the  New  Testament  the  words  bishop, 
pastor,  presbyter,  elder,  are  used  ;  all  indicate 
the  same  office,  and  therefore  officially  mean 
the  same  thing.  They  are  not  unfrequently 
applied  to  the  same  individual.  The  bishop, 
called  also  presbyter,  or  elder,  was  the  pastor, 
or  overseer,  of  the  spiritual  flock,  watching 
and  guiding  it,  as  the  shepherd  does  his 
charge.  The  deacons  were  chosen  to  attend 
to  the  temporal  interests  of  the  church,  as  will 
be  seen  by  the  histoiy  of  their  first  appoint- 
ment, in  the  sixth  chapter  of  the  Acts.  This 
was  done,  in  order  that  the  apostles  might  be 


BAPTIST  SHORT  METHOD.        163 

unburdened  by  temporal  cares,  and  left  to 
give  their  whole  attention  to  the  spiritual 
welfare  of  the  people. 

The  word  deacon  means  a  "minister,"  a 
"servant,"  It  is  sometimes  applied  to  the 
apostles,  and  even  to  Christ  himself,  who 
"came  not  to  be  ministered  unto,  but  to 
minister,  and  to  give  his  life  a  ransom  for 
many."  While  some  of  the  first  deacons  may 
have  labored  in  word  and  doctrine,  as  well  as 
the  apostles,  yet  their  special  official  work  as 
deacons  was  to  minister  in  temporal,  as  the 
apostles  did  in  spiritual  things. 

For,  thus  when  the  multitude  of  the  disci- 
ples was  called  together,  and  requested  to 
select  "  seven  men,  of  honest  report,  full  of 
the  Holy  Ghost,  and  wisdom,"  to  perform 
temporal  service  to  the  needy,  it  was  in  order 
that  the  apostles,  relieved  of  this  care,  might 
11  give  themselves  continually  to  prayer,  and 
to  the  ministry  of  the  word."  It  appears, 
therefore,  that,  strictly  speaking,  deacons,  in 
no  official  sense,  were  an  order  in  the  ministry 


164        BAPTIST  SHORT  METHOD. 

of  the  word.  They  were  officers  in  the  church, 
but  for  temporal  service,  and  not  for  spiritual 
ministry ;  though  some  of  them  were  successful 
preachers  of  the  word. 

Beside  these,  there  are  no  other  scriptural 
officers  in  the  Christian  church.  Clerks, 
trustees,  or  others,  may  be  appointed  by  the 
bodj*  to  perform  special  service ;  but  they  are 
not  divinely  designated.  Pastors,  by  what- 
ever title  they  may  be  known,  have  the  same 
work  and  office,  and  are  all  of  the  same  grade, 
dignity,  and  authority.  Xo  one  has  a  prece- 
dence of,  a  pre-eminence  over,  another.  Xor 
is  their  rule  over  the  church  one  of  authorita- 
tive dictation,  but  rather  of  instruction  and 
guidance.  In  the  primitive  churches  there 
were  no  high  orders  of  clergy,  placed  over 
other  and  lower  grades,  and  over  the  churches 
themselves,  ruling  with  despotic  power.  All 
were  equal  among  themselves,  and  all  equally 
ministered  to  the  churches. 

Xeander  says :  "  The  word  presbyter,  or 
elder,   indicated   rather   the    dignity   of   the 


BAPTIST  SHORT  METHOD.        165 

office,  since  presbyters  among  the  Jews  wore 
usually  aged  and  venerable  men  ;  while  bishop, 
or  Ejnscojws,  designated  the  nature  of  their 
work,  as  overseers,  or  pastors  of  the  churches. 
The  former  title  was  used  by  Jewish  Chris- 
tians, as  a  name  familiar  in  the  synagogue, 
while  the  latter  was  chiefly  used  by  the  Greek 
and  other  Gentile  converts,  as  more  familiar 
and  expressive  to  them."  "They  were  not 
designed  to  exercise  absolute  authority,  but 
to  act  as  presiding  officers,  and  guides  of  an 
ecclesiastical  republic ;  to  conduct  all  things 
with  the  co-operation  of  the  communities,  as 
their  ministers,  and  not  as  their  masters."* 

Coleman  says:  "It  is  generally  admitted 
by  Episcopal  writers  on  this  subject,  that  in 
the  Xew  Testament  and  in  the  earliest 
ecclesiastical  writers,  the  terms  'bishops,' 
'presbyters,'  or  'elders,'  are  s}-noirynious, 
and  denote  one  and  the  same  office."  "The 
office  of  presbyter  was   undeniably  identical 

*  Introd.  to  Coleman's  Primit.  Ch.,  p.  20.— Ch. 
Hist.,  vol.  i.,  p.  ] 84. —Plant,  and  Train.,  p.  147. 


166  BAPTIST    SHORT   METHOD. 

with  that  of  bishop,  as  has  been  shown  above." 
11  Only  two  orders  of  officers  are  known  in  the 
church  until  near  the  close  of  the  second  cen-. 
tury.  Those  of  the  first,  are  styled  either 
bishops  or  presbyters;  of  the  second,  cZea- 
cons."* 

This  author  cites  many  of  the  early  Chris- 
tian Fathers  who  took  the  same  view  of  the 
subject,  and  declared  the  equality*  of  the 
primitive  ministry,  and  that  two  orders  only 
were  known  in  that  ministry.  Among  these 
fathers  are  Clement  of  Rome,  Polycarp,  Jus- 
tin Martyr,  Irenaeus,  Jerome,  Chiysostom, 
Theodoret,  and  others ;  authorities  extending 
from  A.D.  100,  to  A.D.  1000. 

Mosheim  says  :  "  The  rulers  of  the  churches 
were  denominated,  sometimes  presbyters,  or 
elders, — a  designation  borrowed  from  the 
JewsA  and  indicative  rather  of  the  wisdom 
than  the  age  of  the  persons ;  and  sometimes 
also  bishops  ;  for  it  is  most  manifest  that  both 

*  Ancient  Christ'y  Exemp.,  ch.  viii.,  sec.  6. — Ch. 
vi.,  sec.  5. 


BAPTIST    SHORT    METHOD.  16? 

terms  are  promiscuous^  used  in  the  New 
Testament,  of  one  and  the  same  class  of  per- 
sons." "  In  those  primitive  times  each  Chris- 
tian church  was  composed  of  the  people,  the 
presiding  officers,  and  the  assistants,  or  dea- 
cons. These  must  be  the  component  parts  of 
every  societ}'."* 

Gieseler  asserts  :  "  The  new  churches  every- 
where formed  themselves  on  the  model  of  the 
mother  church  at  Jerusalem.  At  the  head  of 
each  were  the  elders,  (presbyter,  bishop,)  all 
officially  of  equal  rank,  though  in  several 
instances  a  peculiar  authority  seems  to  have 
been  conceded  to  some  one  individual,  from 
personal  considerations,  "f 

Waddixgtox  declares:  "  It  is  also  true  that 
in  the  earliest  government  of  the  first  Christian 
society,  that  of  Jerusalem,  not  the  elders  only, 
but  the  '  whole  church,'  were  associated  with 
the  apostles;  and  it  is  even  certain  that  the 
terms  bishop,  and  elder,  or  presbyter,  were  in 

*  Eccl.  Hist,  Cent.  1,  p.  2,  ch.  ii.,  sec.  5,  8. 
t  Ch.  Hist.,  Period  1,  Div.  1,  ch.  ii.,  sec.  29. 


168  BAPTIST    SHORT    METHOD. 

the  first  instance,  and  for  a  short  period, 
sometimes  used  synonymously,  and  indis- 
criminately applied  to  the  same  order  in  the 
ministry."* 

The  Pantalogia  says  :  "  There  is  no  scrip- 
tural difference,  between  bishop  and  pres- 
bj'ter."  Furthermore,  the  same  competent 
authority  adds:  "  To  this  purpose  the  declara- 
tion made  of  the  functions  of  bishops  and 
priests,  signed  by  more  than  thirty-seven 
civilians  and  divines,  among  whom  were  thir- 
teen bishops,  Cranmer  and  others  included, 
affirm  that  in  the  New  Testament  there  is  no 
mention  of  any  degrees  or  distinctions  in 
orders,  but  only  of  deacons,  or  ministers,  and 
priests,  or  bishops,  "f 

Abp.  Usher  declared:  "'That  bishop  and 
presbyter  differed  only  in  degree,  and  not  in 
order."J 

Bp.  Burnett  says :  "  As  for  the  notion  of 

*  Hist.  Oh.,  ch.  ii.,  sec.  2. 

f  Art.  Bishop  and  Presbyter. 

%  Cited  by  Coleman,  An.  Christ'y,  ch.  viii.,  sec.  6. 


BAPTIST  SHORT  METHOD.        169 

distinct  offices  of  bishop  and  presbyter,  I 
confess  it  is  not  so  clear  to  me."* 

The  Ency.  Britannica  says  :  "  The  identity 
of  the  office  of  bishop  and  presbyter,  being 
thus  clearly  established,  it  follows  that  the 
presbyterate  is  the  highest  permanent  office 
in  the  church,  and  that  every  faithful  pastor 
of  a  flock,  is  successor  to  the  apostles,  in 
every  thing  in  which  they  were  to  have  any 
successors,  "f 

The  Acts  states  that  Paul  called  together 
the  "elders"  (presbj'ters)  of  the  Ephesian 
church.  But  in  the  28th  verse,  he  names 
these  men  "overseers,"  (bishops).  In  this 
case  the  terms  certainly  were  applied  to  the 
same  persons,  and  were  evidently  used  inter- 
changeably to  designate  the  same  office.  J 

Paul  and  Timothy,  in  their  address  to  the 
Philippian  Christians  specify  three  classes, 
and   evidently   regard   these   as   constituting 

*  Vindication  Ch.  of  Scotland,  p.   336,  cited  in 

Pantalogia,  Art.  Bishop. 

f  Arts.  Presbyterian.         %  Ch.  xx.,  verses  17,  18. 
15 


170  BAPTIST    SHORT    METHOD. 

the  entire  body.  They  say,  "  To  all  the 
saints  in  Christ  Jesus,  which  are  at  Philippi 
with  the  bishops  and  deacons."  Saints,  bishops," 
and  deacons,  therefore,  constituted  the  entire 
membership — the  whole  church.  The  pastors 
are  here  called  bishops,  rather  than  presbyters 
or  elders.* 

Timothy  is  instructed  by  Paul  as  to  the 
qualifications  of  pastors  to  be  ordained  and 
placed  over  the  churches.  These  officers  are 
called  "bishops."  Particular  directions  are 
given  in  this  chapter  as  to  "  bishops"  and 
"  deacons,"  but  no  mention  is  made  of  elders 
or  presbyters  ;  clearly  because  the}'  were  the 
same  as  bishops,  f 

Titus  is  likewise  directed  by  Paul  to  ordain 
pastors  over  the  churches  in  Crete.  These 
pastors  he  called  "  elders"  in  the  fifth  verse, 
and  "  bishops"  in  the  seventh  verse.  Here 
bishop  and  elder  must  mean  the  same  persons, 
and  indicate  the  same  ofnce.J 

*  Phil.  i.  1.  t  Tim.  iii.  1. 

%  Titus,  ch.  i.,  verses  5,  7. 


BAPTIST    SHORT    METHOD.  171 

Two  things  are,  therefore,  abundantly  evi- 
dent : 

1.  That  the  primitive  churches  had  but  two 
orders  of  officers;  viz.,  pastors,  called  bishops, 
presbyters,  or  elders,  indifferentrv,  whose 
duties  were  spiritual,  as  teachers  and  rulers 
of  the  churches;  and  deacons,  whose  duties 
related  to  the  temporal  affairs  of  the  churches. 

2.  That  these  pastors,  by  whatever  name 
called,  were  equal  in  office,  dignity,  and  au- 
thority among  themselves.  That  no  one  of 
them  was  set  over  others,  as  belonging  to  a 
higher  rank. 

During  their  lifetime,  no  doubt,  the  apostles 
were  regarded  with  a  peculiar  reverence,  as 
having  received  their  appointment  directly 
from  Christ,  and  having  been  specially  in- 
spired to  qualify  them  for  their  work.  But 
in  all  this  they  had  no  successors.  After 
their  death,  such  pastors  as  had  been  ordained 
by  the  apostles  would,  for  that  reason,  receive 
special  regard  from  the  churches,  and  the 
younger    clergy.      And    this    special    regard 


172  BAPTIST    SHORT    METHOD. 

might  deepen  into  reverence  so  profound  as 
would  concede  a  higher  official  attitude  than 
that  which  the  common  clergy  held.  This 
would  naturally  lead  to  the  recognition  of  a 
higher  rank  and  order  in  the  ministry. 

Moreover,  in  process  of  time,  as  the  first 
planted  churches  in  the  more  important  cities 
grew  older  and  stronger,  they  might  easily 
claim,  and  have  conceded  to  them,  a  pre- 
eminence over  the  newer  and  feebler,  especi- 
ally the  suburban  and  rural  churches.  In 
like  manner,  the  pastors  of  the  older  city 
churches  could,  without  difficult}',  assume  a 
pre-eminence  over  the  pastors  of  the  feebler 
churches  about  them.  In  this  way  grew  up 
the  rule  of  the  metropolitan  over  the  provin- 
cial churches,  and  the  authority  assumed  by 
the  pastors  of  the  former  over  their  brethren 
in  humbler  positions,  resulting  finally  in  a 
clerical  caste,  or  higher  order  of  clergy. 

Gieseler,  in  his  history  of  the  church,  de- 
clares that,  "After  the  death  of  the  apostles, 
and  the  pupils  of  the  apostles,  to  whom  the 


BAPTIST    SHORT    METHOD.  1*73 

general  direction  of  the  churches  had  always 
been  conceded,  some  one  among  the  presby- 
ters of  each  church  was  suffered  gradual^  to 
take  the  lead  in  its  affairs.  In  the  same  ir- 
regular way,  the  title  of  bishop  was  appropri- 
ated to  this  first  presbyter."* 

Thus  matured  in  process  of  years  that  vast, 
complicated,  and  despotical  system  of  ecclesi- 
astical life  and  hierarchical  authority,  called 
prelatical,  culminating  in  the  oppressive  domi- 
nation of  the  Greek  and  Roman  churches. 
The  whole  prelatical  system  is  oppressive  to 
the  people ;  destructive  of  spiritual  life  in  the 
churches,  subversive  of  the  ends  contemplated 
by  the  gospel ;  calculated  to  accumulate  in- 
fluence in  a  few  prominent  churches,  and 
concentrate  power  in  the  hands  of  a  few  of 
the  prominent  and  ambitious  clergy,  the  better 
to  lord  it  over  God's  heritage. 

This  broad  departure  from  apostolic  prac- 
tice, and  from  the  order  and  simplicity  of  the 
apostolic    age,   was    natural  though    unscrip- 

•  *  Church  Hist,,  Period  1.,  Div.  1.,  ch.  iii.,  sec.  32. 


174  BAPTIST   SHORT    METHOD. 

tural  Its  course  of  evil  progress  is  easily 
traced  in  history,  and  generally  conceded  by 
scholars  and  divines.  Not  the  less  to  be' 
regretted,  that  it  was  begun  soon  after  the 
apostles  and  their  immediate  successors  had 
ceased  to  watch  over  and  guide  b}T  their 
wisdom  and  piety  the  churches  they  had 
planted.  Such  perversions  should  not  be 
perpetuated  in  the  kingdom  of  Christ. 


3 


CHAPTER  VII. 

CHURCH   GOVERNMENT. 

APTISTS  differ  from  most  other  de- 
nominations, in  their  view  of  what 
constitutes  a  true  scriptural  form  of 
government  for  Christian  churches. 
Here  as  elsewhere,  the  question  should  be, 
"what  does  the  New  Testament  teach?" 

There  are  now  in  use  three  principal  forms 
of  ecclesiastical  government. 

1.  The  Prelatical;  where  the  governing 
power  lies  in  prelates,  or  bishops ;  as  in  the 
Romish,  Greek,  English,  and  most  of  the 
oriental  churches. 

2.  The  Presbyterian ;  where  the  governing 
power  resides  in  assemblies,  sessions,  presby- 
teries, and  synods ;  as  in  the  Scottish  Kirk, 
the  Lutheran,  and  the   various  Presbyterian 

churches. 

175 


1  TO  BAPTIST    SHORT    METHOD. 

3.  The  Independent;  where  the  governing 
power  resides  entirely  in  the  body  of  the 
members  of  each  single  and  separate  church; 
or  congregation ;  as  among  Baptists,  Con- 
gregationalists,  Independents,  and  some  other 
small  bodies. 

Now  which  of  these  forms  is  taught  in  the 
New  Testament,  or  best  accords  with  the 
constitution  and  government  of  the  apostolic 
churches  ? 

Baptists  hold  that  a  Christian  church  is  a 
congregation  of  baptized  believers  in  Christ, 
worshipping  together ;  associated  by  mutual 
covenant  in  the  faith  and  fellowship  of  the 
gospel.  Though  the  aggregate  of  the  saints, 
the  entire  body  of  the  people  of  God,  is  some- 
times spoken  of  as  "the  church,"  or  the 
church  universal ;  yet,  by  churches,  is  meant 
not  ecclesiastical  societies,  or  systems  of 
many  churches  confederated,  but  single, 
separate,  visible  congregations  of  Christian 
disciples,  definitely  organized,  with  laws, 
officers,  ordinances,  discipline,  and  duties  as 


TAPTIST  SHORT  METHOD.        177 

directed  by  Christ,  maintaining  his  worship, 
and  doing  his  work. 

That  such  is  the  New  Testament  idea  of  a 
church  seems  evident  from  the  mention  made 
of  the  apostolic  churches.  There  were  "  the 
churches  throughout  all  Judea,  and  Galilee, 
and  Samaria."  Also,  "the  church  which  was 
in  Jerusalem."  They  "  ordained  them  elders 
in  every  church."  "  The  church  of  God  which 
is  at  Corinth."  "The  churches  of  Galatia;" 
"the  churches  of  Asia;"  "the  churches  of 
Macedonia ;"  "  the  church  of  the  Laodiceans  ;" 
"the  church  of  the  Thessalonians ;"  "the 
church  that  is  at  Babylon."  Such  are  the 
terms  used,  in  the  New  Testament,  to  desig- 
nate the  churches  of  apostolic  times. 

A  church  is  "the  body,"  as  related  to 
Christ,  who  is  "the  head."  It  is  a  "spiritual 
temple,"  as  being  composed  of  regenerate  and 
spiritual  members,  and  distinguished  from  all 
secular  and  unsanctified  organizations.  In 
its  relation  to  the  maintenance  and  support 
of  the  divine  law,  and  its   proclamation  and 


178        BAPTIST  SHORT  METHOD. 

propagation  of  the  gospel,  it  is  "  the  pillar  and 
ground  of  the  truth." 

Each  such  separate  worshiping  congrega- 
tion, so  organized,  and  so  walking,  is  a  Chris- 
tian church,  independent  of  all,  others,  and 
having  no  ecclesiastical  connection  with  any, 
though  maintaining  a  friendly  Christian  in- 
tercourse with  all.  It  has  no  power  to  enact 
laws,  but  only  to  administer  those  which 
Christ  has  given.  The  government  is  admin- 
istered by  the  body  of  the  members,  where  no 
one  possesses  a  pre-eminence,  but  each  enjoys 
an  equality  of  rights  ;  and  in  matters  of  opin- 
ion, the  majority  bears  rule.  The  pastor  ex- 
ercises such  control  only  over  the  body,  as  his 
official  and  personal  influence,  together  with 
his  single  vote,  may  give  him.  His  rule  is  in 
his  teaching  and  guidance  in  matters  of  truth 
and  duty,  and  in  his  directing  and  ordering 
the  assemblies,  whether  for  worship  or  business. 

That  this  view  of  church  structure  and 
government  is  according  to  the  New  Testa- 
ment, appears  evident  from  a  study  of  the 


BAPTIST  SHORT  METHOD.        179 

sacred  records  themselves.  The  apostles  re- 
garded and  treated  the  churches  as  indepen- 
dent bodies.  Their  epistles  are  directed  to 
the  churches  as  such,  and  the  members  are 
addressed  as  equals  among  themselves.  The 
apostles  reported  their  doings  to  the  churches, 
and  enjoined  upon  them  the  duty  of  discipline. 
They  recognized  the  right  of  the  churches  to 
elect  their  own  officers ;  a  primary  and  funda- 
mental right,  which  being  conceded  supposes 
all  other  rights  necessary  to  a  self-governing 
communit}'  acting  under  divinely  given  laws. 
Neander,  the  distinguished  historian,  saj's  : 
"  The  churches  were  taught  to  govern  them- 
selves."  "  The  brethren  chose  their  own  offi- 
cers from  among  themselves."  "In  respect 
to  the  election  to  church  offices,  the  ancient 
principle  was  still  adhered  to,  that  the  consent 
of  the  community  was  necessary  to  the  valid- 
ity of  every  such  election,  and  each  one  was 
at  liberty  to  offer  reasons  against  it."* 

*  Introduction  to   Coleman's  Primit.  Christ" y,  p. 
19.— Ch.  Hist.,  vol.  i..  p.  199.  Plant,  and  Train.,  p.  156. 


180  BAPTIST    SHORT    METHOD. 

This  is  said  of  the  primitive  churches  and 
with  this  view  agree  the  most  able  scholars 
and  historians. 

Mosheim  declares  of  the  first  century : 
"In  those  primitive  times  each  Christian 
church  was  composed  of  the  people,  the  pre- 
siding officers,  and  the  assistants,  or  deacons. 
These  must  be  the  component  parts  of  every 
society.  The  principal  voice  was  that  of  the 
people,  or  of  the  whole  body  of  Christians." 
"  The  assembled  people,  therefore,  elected 
their  own  rulers  and  teachers."  Of  the 
second  century  he  adds  :  "  One  president,  or 
bishop,  presided  over  each  church.  He  was 
created  by  the  common  suffrages  of  the  whole 
people."  "During  a  great  part  of  this  cen- 
tury, all  the  churches  continued  to  be,  as  at 
first,  independent  of  each  other.  Each  church 
was  a  kind  of  small  independent  republic, 
governing  itself  by  its  own  laws,  enacted,  or 
at  least  sanctioned,  by  the  people."* 

*  Eccl.  Hist.,  Cent.  1,  Part  1,  ch.  ii.,  sees.  5,  6. 
Cent.  2,  ch.  ii.,  sees.  1,  2. 


BAPTIST    SHORT   METHOD.  181 

Dr.  Whately  says  of  the  primitive  church- 
es: "Though  there  was  one  Lord,  one  faith, 
and  one  baptism  for  all  of  these,  yet  they 
were  each  a  distinct  independent  community 
on  earth,  united  by  the  common  principles  on 
which  the}T  were  founded  by  their  mutual 
agreement,  affection,  and  respect."* 

Dr.  Burton  ssljs  :  "  Every  church  had  its 
own  spiritual  head  or  bishop,  and  was  inde- 
pendent of  every  other  church,  with  respect 
to  its  own  internal  regulations  and  laws."f 

Dr.  Barrow  says :  "  At  first  every  church 
was  settled  apart  under  its  own  bishops  and 
presbyters,  so  as  independently  and  separately 
to  manage  its  own  concerns.  Each  was  gov- 
erned by  its  own  head,  and  had  its  own 
laws.  "J 

Waddington  says,  on  this  subject :  "  It  is 
also  true,  that  in  the  earliest  government  of 

*  Kingdom  of  Christ,  pp.  101-156.   N.  Y.  edition. 

t  Cited  by  Coleman,  Primit.  Christ'y,  p.  50. 

t  Treatise  on  Pope's  Supremacy,  Works,  vol.  1. 

p.  662.     Coleman  Primit.  Ch.,  p.  50. 
16 


182        BAPTIST  SHORT  METHOD. 

the  first  Christian  society,  that  of  Jerusalem, 
not  the  elders  only,  but  the  whole  church, 
were  associated  with  the  apostles  ;  and  it  is 
even  certain  that  the  terms  bishop  and  elder, 
or  presbyter,  were  in  the  first  instance,  and 
for  a  short  period,  sometimes  used  synony- 
mously."* 

Coleman  says :  "  These  churches,  wherever 
formed,  became  separate  and  independent 
bodies,  competent  to  appoint  their  own  offi- 
cers, and  administer  their  own  government, 
without  reference  or  subordination  to  any 
central  authority,  or  foreign  power.  Xo  fact 
connected  with  the  history  of  the  primitive 
churches  is  more  fully  established,  or  more 
generally  conceded,  "f 

Gieseler,  speaking  of  the  changes  in  eccle- 
siastical order  which  occurred  during  the 
second  century,  says :  "  Country  churches 
which  had  grown  up  around  some  city,  seem, 
with  their  bishops,  to  have  been  usually,  in  a 

*  Hist,  of  the  Ch..  p.  41. 

f  Primit.  Christ'y,  Exemp.,  ch.  iv.,  sec.  4.  p.  95, 


BAPTIST  SHORT  METHOD.        183 

certain  degree,  under  the  authority  of  the 
mother  church.  With  this  exception,  all  the 
churches  were  alike  independent,  though  some 
were  especially  held  in  honor,  on  such  grounds 
as  their  apostolical  origin,  or  the  importance 
of  the  city  in  which  they  were  situated."* 

That  the  first  churches  were  independent 
bodies  seems,  therefore,  to  be  clearly  proved. 
Dr.  Barrow,  Dr.  Burton,  Abp.  Whately,  and 
not  a  few  other  Prelatists  of  distinction,  in 
addition  to  those  already  cited,  and  the  long 
list  of  authorities  not  prelatical,  agree  in  this 
opinion.  In  this  respect,  therefore,  the  Bap- 
tists are  clearly  founded  on  the  New  Testa- 
ment order  of  church  structure  and  church 
life. 

*  Ch.  Hist.,  Period  1,  Div.  1,  ch.  hi.,  sec.  52. 


CHAPTER  VIII. 


BAPTIST    HISTORY. 


is  sometimes  asked :  "  When  and 
where  did  the  Baptists  originate  ? 
Who  were  their  founders?  What  is 
their  history?"  These  are  questions 
of  interest ;  but  a  more  important  one  would 
be :  "  Are  they  right  ?  Is  their  faith  accord- 
ing to  the  teachings  of  the  New  Testament?" 
Many  things,  which  are  old,  are  not  true. 
Creeds  and  sects  may  boast  a  venerable  an- 
tiquity, while  the  word  of  God  utterly  condemns 
them.  Any  organization  that  cannot  reasonably 
claim  Christ  for  its  founder,  has  small  right 
to  the  name  of  a  Christian  church,  no  matter 
how  old  it  may  be. 

Baptists  claim  to  be  built  on  the  foundation 
of  the   apostles   and  prophets,  Jesus    Christ 
184 


BAPTIST  SHORT  METHOD.        185 

himself  being  the  chief  corner-stone.  If  this 
claim  be  well  founded,  whether  they  have  a 
written  history  of  one  century  or  of  twenty 
matters  little.  Yet  whatever  of  the  past  be- 
longs to  any,  it  may  be  well  to  know.  And 
Baptist  history  constitutes  one  of  the  most 
interesting  chapters  in  the  records  of  Christi- 
anity. 

During  the  apostolic  age  even,  the  doctrines 
of  the  gospel  became  corrupted,  and  its  ordi- 
nances soon  after.  Both  Jewish  and  Gentile 
converts  brought  into  the  churches  many  of 
their  old  religious  notions,  and  incorporated 
them  with  the  faith  of  Christ.  These,  together 
with  the  many  philosophical  ideas  of  the 
times,  and  the  perversions  to  which  the  truth 
is  always  exposed  from  the  ignorance  and 
selfishness  of  men,  very  early  turned  the 
churches  aside  from  the  faith  once  delivered 
to  the  saints.  '  Still  there  were  many  who  in 
simplicity  and  humility  maintained  the  doc- 
trines and  customs  in  their  original  purity. 
Those   churches   which   were   strongest    and 


186  BAPTIST    SHORT    METHOD. 

most  prosperous,  were  most  exposed  to  cor- 
ruption by  alliances  with  the  world. 

When  at  length  the  period  of  martiydom 
and  persecution  terminated ;  when  a  nominal 
Christianity  took  possession  of  a  throne,  and 
church  and  state  became  united,  then  religion, 
in  its  prevailing  forms,  lost  its  simplicity  and 
its  power,  and  a  temporal  hierarchy  took  the 
place  of  the  church  of  Christ  This  was  the 
great  apostacy  of  the  early  times.  But  all 
the  churches  and  disciples  did  not  follow  in 
the  wake  of  this  sad  departure  from  the  truth. 
Many  congregations  and  communities  of  true 
worshipers,  kept  the  doctrines  of  the  gospel, 
and  practiced  its  ordinances,  nearly,  or  quite, 
in  their  primitive  purity.  And  this  they  con- 
tinued to  do  through  all  the  ages  of  darkness 
and  corruption  that  followed.  They  were 
never  identified  with  the  Roman  or  Greek 
churches ;  they  never  were  in  alliance  with 
states ;  never  formed  hierarchies.  As  inde- 
pendent congregations,  or  small  communities, 
with  no  other  band  of  union  than  a  common 


BAPTIST  SHORT  METHOD.        18f 

faith,  fellowship,  and  sympathy,  often  obscure 
and  unobtrusive,  taking  the  word  of  God  as 
their  guide,  they  sought  to  realize  the  idea, 
not  of  a  temporal,  but  a  spiritual  kingdom  in 
the  gospel  dispensation. 

These  religious  communities  were,  by  the 
dominant  hierarchies,  called  sects,  and  stig- 
matized as  heretics.  As  such  they  were 
traduced  and  persecuted  continually.  And 
though  they  may  have  had  their  errors,  they 
were  the  best  and  purest  defenders  of  the 
Christian  faith,  and  the  truest  representatives 
of  the  first  disciples  of  Christ  then  existing. 
The  state  churches  were  the  heretics;  while 
those  so  called  sects  were  the  true  successors 
of  the  first  Christians. 

They  were  defamed  and  oppressed.  Calum- 
niated and  martyred,  because  they  bore  wit- 
ness to  the  truth  of  God,  and  testified  against 
the  errors  and  vices  of  the  so-called  churches, 
history  has  never  done  them  justice,  and 
perhaps  never  will ;  because  history  has  been 
too  much  written  in  the  interest  of  their  ene- 


188        BAPTIST  SHORT  METHOD. 

mies,  or  from  their  standing.  Tortured  and 
tormented  by  those  who  should  have  been 
their  defenders,  crowns  and  mitres  alike- 
pledged  to  their  destruction,  they  could  do 
nothing  but  suffer.  And  this  they  nobly  did, 
as  Christ's  faithful  witnesses.  They  were 
known  by  various  names  in  different  ages,  and 
in  different  lands,  but  retained  the  same 
general  characteristics. 

In  the  first  and  second  centuries,  Messalians, 
Montanists,  Euchites,  were  terms  which  dis- 
tinguished some  of  these  sects. 

In  the  third,  fourth,  and  fifth  centuries  arose 
the  Xovatians.  Increasing  with  exceeding 
rapidity,  they  quite  overspread  the  Roman 
empire,  in  spite  of  the  cruel  and  destructive 
persecutions  which  they  suffered. 

In  the  fourth  century  the  Donatists  ap- 
peared, as  a  new  form  of  existing  sects,  or  a 
new  phase  of  the  old  faith.  They  multiplied 
rapidly,  spread  extensively,  and  long  survived. 

In  the  seventh  century  appeared  the  Pau- 
licians,  attracting  much  attention,  and  calling 


BAPTIST    SHORT    METHOD.  189 

down  upon  themselves  the  wrath  of  the  Rom- 
ish church.  Still  they  increased  greatly  not- 
withstanding their  many  persecutions. 

That  these  Christian  communities  should 
have  been  faultless  could  not  be  supposed. 
But  they  were  the  best  of  the  ages  in  which 
they  lived,  and  maintained  the  purest  forms 
of  gospel  truth  and  practice.  Without  the 
advantage  of  organization  and  association, 
they  differed  somewhat  among  themselves. 

But  in  general  they  all  professed  to  take 
the  New  Testament  as  the  rule  of  their  faith 
and  practice.  They  held  to  a  spiritual  church 
membership,  and  received  only  regenerated 
persons  to  the  ordinances.  Denying  the  or- 
thodoxy of  the  Romish  church,  the}r  re-bap- 
tized persons  received  from  that  body,  and 
hence  were  called  Anabaptists.  Infant  bap- 
tism they  rejected,  according  to  Allix,  Mos- 
heim,  Robinson,  and  other  historians.  Bap- 
tism they  administered  by  immersion,  as 
indeed  did  all  Christians  during  those  ages. 
Robinson  calls  them  "  Trinitarian  Baptists." 


190  BAPTIST    SHORT    METHOD. 

It  is  said,  that  the  Empress  Theodora,  after 
having  confiscated  their  property,  caused  to  be 
cruelly  put  to  death  no  less  than  one  hundred 
thousand  Paulicians,  for  no  other  fault,  or 
offence,  than  their  religious  faith. 

About  the  close  of  the  tenth  century  ap- 
peared the  Paterines ;  substantially  the  same 
people  no  doubt  as  had  previously  existed 
under  other  names.  They  too  rejected  infant 
baptism,  and  protested  against  the  corruptions 
of  the  Romish  church ;  in  consequence  of  which 
they  suffered  long  and  severe  persecutions. 

In  the  eleventh  century,  and  the  ages  follow- 
ing, were  the  Waldenses,  Albigenses,  Yauclois, 
Cathari,  and  Poor  Men  of  Lyons.  These 
were  new  names,  and  names  usually  given  by 
their  enemies.  They  increased,  even  under 
their  persecutions,  to  a  wonderful  extent,  and 
attracted  the  notice,  if  not  the  s}*mpathy  of 
all  Europe. 

It  is  not  pretended  that  these  ancient  sects 
were  known  by  name  as  Baptists ;  but  in 
general  they  held  the  more  prominent  and  dis- 


BAPTIST  SHORT  METHOD.        191 

tinctive  opinions  which  have  alwa}Ts  character- 
ized the  Baptists.  1.  Thus  they  declared  and 
defended  the  rights  of  faith  and  conscience, 
and  the  freedom  of  worship.  2.  They  denied 
the  authority  of  popes,  and  the  right  of  kings 
and  states  to  interfere  with  the  people  in 
matters  of  religion.  3.  They  rejected  infant 
baptism.  4.  They  baptized  by  dipping.  5.  They 
held  the  Bible  to  be  the  only  rule  and  au- 
thority in  concerns  of  religious  faith  and 
practice.  6.  They  admitted  none  to  the 
churches  except  regenerated  and  godly  per- 
sons. 

Now  it  is  conceded  by  all  historians  of  note 
that  such  churches  and  communities  did 
exist,  separate  from,  and  persecuted  by,  the 
prevailing  state  churches  and  civil  authorities 
during  all  the  ages  from  the  apostolic  to  the 
reformation. 

When  the  reformation  under  Luther  and 
his  coadjutors  broke  out,  these  sects  to  a 
great  extent  fraternized  with,  and  were  lost 
in  the  multitudes  of  the  reformers.     Such  as 


192        BAPTIST  SHORT  METHOD. 

continued  their  separate  existence,  as  the 
Waldenses  of  Piedmont,  yielding  to  the  in- 
fluence of  the  reformers,  did  from  sympathy  - 
what  the  persecutions  of  the  Papists  had 
never  been  able  to  compel  them  to  do — 
abandoned  dipping  for  sprinkling  in  baptism, 
adopted  infant  baptism,  and  took  the  general 
forms  of  religious  life,  into  which  Pedobap- 
tist  Protestantism  grew. 

The  Welsh  Baptists. 

Few  denominations  have  a  better  claim  to 
antiquity,  than  the  Welsh  Baptists.  They 
trace  their  descent  directly  from  the  apostles, 
and  urge  in  favor  of  their  claim  arguments 
which  have  never  been  confuted. 

When  Austin,  the  Romish  monk  and  mis- 
sionary, visited  Wales,  at  the  close  of  the 
sixth  century,  he  found  a  community  of  more 
than  two  thousand  Christians,  quietlv  living 
in  their  mountain  homes.  They  were  indepen- 
dent of  the  Romish  See,  and  wholly  rejected 
its  authorit}-.  Austin  labored  hard  to  convert 
them, — that  is,  to  bring  them  under  the  Papal 


BAPTIST  SHORT  METHOD.        193 

yoke  ;  but  entirety  failed  in  the  effort.  Yield- 
ing things  in  general,  he  reduced  his  demand 
upon  them  to  three  particulars.  1.  That  they 
should  observe  Easter  in  due  form,  as  ordered 
b}'  the  church.  2.  That  they  should  give 
Christendom,  or  baptism,  to  their  children. 
3.  That  they  should  preach  to  the  English, 
the  word  of  God,  as  directed.* 

These  demands  of  Austin  prove  that  they 
neither  observed  the  Popish  ordinance  of  Eas- 
ter, nor  baptized  their  children.  They  how- 
ever rejected  all  his  overtures,  whereupon  he 
left  them  with  threats  of  war  and  wretched- 
ness. Not  long  after,  Wales  was  invaded  by 
the  Saxons,  and  many  of  these  inoffensive 
Christians  cruelly  murdered,  as  was  believed, 
at  the  instigation  of  this  bigoted  zealot,  the 
exacting  Austin. 

The  Dutch  Baptists. 
The  Baptists  of  Holland  have  a  history  that 

*  See  Benedict's  Hist.  Bap.,  p.  343,  and  authori- 
ties there  cited. 
17 


194        BAPTIST  SHORT  METHOD. 

reaches  back  to  a  very  remote  period,  if  not 
to  the  apostolic  age,  as  some  confidently  as- 
sert. And  this  antiquity  is  conceded  by  his- 
torians who  have  no  sympathy  with  their 
denominational  sentiments. 

Mosheim,  in  his  church  history,  says  :  "  The 
true  origin  of  that  sect  which  acquired  the 
name  Anabaptists,  is  hid  in  the  remote  depths 
of  antiquity,  and  is  consequently  extremely 
diffcult  to  be  ascertained."* 

Zwingle,  the  Swiss  reformer,  contemporaiy 
with  Luther,  declares :  "  The  institution  of 
Anabaptism  is  no  novelty,  but  for  thirteen 
hundred  years  has  caused  great  disturbance 
in  the  church,  "f  Thirteen  hundred  years  be- 
fore his  time  would  have  carried  it  back  to 
within  two  centuries  of  the  death  of  Christ. 

Dr.  Dermont,  Chaplain  to  the  king  of  Hol- 
land, and  Dr.  Ypeij,  Professor  of  theology 
at  Groningen,  a  few  years  since  received  a 

*  Eccl.  Hist,  vol.  iv.,  p.  427.     Mac.  Ed.  1811. 
See  Introd.  Orchard's  Hist.  Bap.,  p.  17. 
f  Introd.  Orchard's  Hist.  Bap.,  p.  17. 


BAPTIST  SHORT  METHOD.        195 

royal  commission  to  prepare  a  history  of  the 
Reformed  Dutch  Church.  That  history,  pre- 
pared under  roj'al  sanction,  and  officially  pub- 
lished, contains  the  following  maul}'  and 
generous  testimony  to  the  antiquity  and  or- 
thodoxy of  the  Dutch  Baptists.  "  We  have 
now  seen  that  the  Baptists,  who  were  for- 
merly called  Anabaptists,  and  in  later  times 
Mennonites,  were  the  original  Waldenses,  and 
have  long  in  the  history  of  the  church  received 
the  honor  of  that  origin.  On  this  account, 
the  Baptists  may  be  considered  the  only  Chris- 
tian community  which  has  stood  since  the  apos- 
tles, and  as  a  Christian  society,  which  has  pre- 
served pure  the  doctrines  of  the  gosyel  through 
all  ages."* 

Mosheim  says  of  the  persecutions  of  this 
people  in  the  sixteenth  century  :  "  Yast  num- 
bers of  these  people,  in  nearly  all  the  countries 
of  Europe,  would  rather  perish  miserabty  by 
drowning,  hanging,  burning,  or  decapitation, 

*  Hist.  Ref.  Dutch  Ch.,  Ed.  Breda,  1819.  See 
Ency.  Relig.  Knowledge,  Art.  Mennonites. 


196  BAPTIST    SHORT    METHOD. 

than  renounce  the  opinions  they  had  em- 
braced." And  their  innocency  he  vindicates 
thus :  "  It  is  indeed  true  that  man}'  Anabap- 
tists were  put  to  death,  not  as  being  bad 
citizens,  or  injurious  members  of  civil  societ}', 
but  as  being  incurable  heretics,  who  were  con- 
demned by  the  old  canon  laws.  For  the  error 
of  adult  baptism  was  in  that  age  looked  upon 
as  a  horrible  offence."*  That  was  their  only 
crime. 

This  testimony  is  all  the  more  welcome,  be- 
cause it  comes  from  those  who  have  no  eccle- 
siastical sympathies  with  Baptists,  but  who, 
in  fidelity  to  history,  bear  honest  testimony 
to  the  truth  which  history  teaches.  The  cir- 
cumstances under  which  their  evidence  was 
produced,  give  it  additional  force. 

Card.  Hossius,  chairman  of  the  council  at 
Trent,  says  :  "  If  the  truth  of  religion  were  to 
be  judged  of  by  the  readiness  and  cheerfulness 
which  a  man  of  any  sect  shows  in  suffering, 

*  Eccl.  Hist.,  Cent.  16,  sec.  3,  part  2,  eh.  iii. 
Fuller's  Ch.  Hist.,  B.  4. 


BAPTIST    SHORT    METHOD.  197 

then  the  opinions  and  persuasions  of  no  sect 
can  be  truer  or  surer,  than  those  of  the  Anabap- 
tists :  since  there  have  been  none,  for  these 
twelve  hundred  years  pas£,  that  have  been 
more  grievously  punished.'"*  Many  thou- 
sands of  the  Dutch  Baptists,  called  Anabap- 
tists, and  Mennonists,  miserably  perished  by 
the  hands  of  their  cruel  persecutors,  for  no 
crime  but  their  refusal  to  conform  to  esta- 
blished churches,  f 

The  English  Baptists. 

At  what  time  the  Baptists  appeared  in  Eng- 
land in  definite  denominational  form,  it  is  im- 
possible to  say.  But  from  the  twelfth  to  the 
seventeenth  century,  man}'  of  them  suffered 
cruel  persecutions,  and  death  b}'  burning, 
drowning,  and  beheading,  beside  many  other, 

*  Orchard's  Hist.  Bap.,  sec.  12,  part  30,  p.  364. 

t  Benedict's  Hist.  Baptists,  ch.  iv.  Neal's  Hist. 
Puritans,  vol.  h\,  p.  355.  Sup.  Fuller's  Ch.  Hist., 
B.  4. 


198        BAPTIST  SHORT  METHOD. 

and  sometimes  most  inhuman  tortures.  And 
this  they  suffered  both  from  Papists  and  Pro- 
testants, condemned  by  both  civil  and  eccle- 
siastical tribunals,  only  because  they  persis- 
ted in  worshipping  God  according  to  the 
dictates  of  their  consciences,  and  because  they 
would  not  submit  their  religious  faith  and 
worship  to  the  dictates  of  popes  and  princes.* 
In  1538,  royal  edicts  were  issued  against  them, 
and  several  were  burnt  at  the  stake  in  Smith- 
field. 

Brande  writes  that:  "In  the  year  1538, 
thirty-one  Baptists,  that  fled  from  England, 
were  put  to  death  at  Delft,  in  Holland  ;  the 
men  were  beheaded,  and  the  women  were 
drowned,  "f  What  crime  had  the}'  committed 
to  merit  such  treatment  as  this  ? 

Bp.  Latimer  declares  that :  "  The  Baptists 

*  Sec  Histories  of  Baptists,  by  Crosby,  Ivimey, 
Danvers,  and  Benedict. 

f  Hist.  Beformers.  See  Benedict's  Hist.  Bap.,  p. 
303.  Neal's  Hist,  Puritans,  vol.  i.,  p.  138.  Note, 
vol.  ii.,  p.  355,  Sup. 


BAPTIST    SHORT    METHOD.  199 

that  were  burnt  in  different  parts  of  the  king- 
dom, went  to  death  intrepidly,  and  without 
any  fear,"*  during  the  time  of  Henry  Till. 

Under  the  rule  of  the  Popish  Mary,  they 
suffered  perhaps  no  more  than  under  that  of 
the  Protestant  Elizabeth.  During  the  reign 
of  the  latter,  a  congregation  of  Baptists  was 
discovered  in  London,  whereupon  several  were 
banished,  twenty-seven  imprisoned,  and  two 
burnt  at  Smithfield.f 

Dr.  Featley,  one  of  their  bitter  enemies, 
wrote  of  them,  in  1633:  "  This  sect,  among 
others,  hath  so  far  presumed  upon  the  patience 
of  the  state,  that  it  hath  held  weekly  conventi- 
cles, re-baptizing  hundreds  of  men  and  women 
together  in  the  twilight,  in  rivulets,  and  in 
some  arms  of  the  Thames,  and  elsewhere, 
dipping  them  all  over  head  and  ears.  It  hath 
printed  divers  pamphlets  in  defence  of  their 

*  Lent  Sermons.  Xeal's  Hist.  Purit.,  vol.  ii.,  p. 
356. 

f  Wall,  cited  by  Neal,  Hist.  Puritans,  vol.  i.,  p. 
137.     Vol.  ii.,  p.  358,  Sup. 


200        BAPTIST  SHORT  METHOD. 

heresy ;  3rea,  and  challenged  some  of  our 
preachers  to  disputation."* 

Bailey  wrote,  in  1639,  that:  "Under  the 
shadow  of  independency,  they  have  lifted  np 
their  heads,  and  increased  their  numbers 
above  all  sects  in  the  land.  They  have  forty- 
six  churches  in  and  about  London.  They  are 
a  people  very  fond  of  religious  liberty,  and 
very  unwilling  to  be  brought  under  bondage 
of  the  judgment  of  others. "f 

The  first  book  published  in  the  English 
language  on  the  subject  of  baptism,  was  trans- 
lated from  the  Dutch,  and  bears  date,  1618. 
From  this  time  they  multiplied  rapidly  through 
all  parts  of  the  kingdom.  The  first  regularly 
organized  church  among  them,  known  as  such 
in  England,  dates  from  160T,  and  was  formed 
in  London  b}'  a  Mr.  Smyth,  previously  a 
clergyman  of  the  established  church. 

In  1689,  the  Particular  Baptists,  so  called, 
held  a  convention  in  London,  in  which  more 

*  Eng.  Bapt.  Jubilee  Memor.,  Benedict's  Hist. 
Bapt.,  p.  304.        f  Ibid. 


BAPTIST    SHORT    METHOD.  201 

than  one  hundred  congregations  were  repre- 
sented, and  which  issued  a  confession  of  faith, 
still  in  use  and  highly  esteemed. 

The  last  Baptist  martyr  in  England  was 
Edward  TVightrnan,  of  Burton  upon  Trent, 
condemned  by  the  Bishop  of  Coventry,  and 
burnt  at  Litchfield,  April  11,  1612.* 

American  Baptists. 

The  history  of  American  Baptists  runs 
back  a  little  more  than  two  and  a  quarter 
centuries.  In  this  country,  as  elsewhere,  they 
were  cradled  amidst  persecution,  and  nur- 
tured by  the  hatred  of  their  foes.  This  has 
been  their  fortune  in  every  age,  and  in  every 
land. 

Roger  Williams,  a  distinguished  and  an 
honored  name,  was  identified  with  the  rise  of 
the  denomination  in  America.  He  has  been 
called  their  founder,  because  he  organized  the 
first    church,   and    was    intimately   connected 

*  Eng.  Bap.  Jubilee  Memor.,  Benedict's  Hist.  Bap. 


202  BAPTIST    SHORT    METHOD. 

with  their  early  history.  Williams  was  born 
in  Wales,  1598,  educated  at  Oxford,  England, 
came  to  America  in  1630,  and  settled  as  min- 
ister of  the  Puritan  church  in  Salem,  Massa- 
chusetts. Not  long  after,  he  adopted  Baptist 
views  of  doctrine  and  church  order,  on  ac- 
count of  which  he  was  banished  by  his  fellow 
Puritans,  and  driven  out  of  Massachusetts,  in 
the  depths  of  a  rigorous  winter,  in  a  new  and 
inhospitable  country.  Having  wandered  far 
and  suffered  much,  finding  the  savage  Indians 
more  generous  and  hospitable  than  his  fellow 
Christians,  he  finally  reached,  and  fixed  his 
future  home  at,  what  is  now  Providence,  R.  I. 
Here,  with  a  few  associates  of  like  faith,  he 
founded  a  new  colony,  calling  both  the  city 
and  the  colony  Providence,  in  recognition  of 
the  divine  guidance  and  protection,  which  he 
had  in  so  remarkable  a  manner  experienced. 

In  1G39,  Mr.  Williams  received  baptism 
from  one  of  his  associates,  there  being  no 
minister  to  perform  that  service.  He  in  turn 
baptized  his  associates,  and  a  church  was  or- 


BAPTIST  SHORT  METHOD.        203 

ganized,  of  which  he  was  chosen  pastor.  He 
was  also  appointed  first  Governor  of  Rhode 
Island.  Free  toleration  was  granted  in  mat- 
ters of  religion.  Thus  Roger  Williams  be- 
came the  first  ruler,  and  Rhode  Island  the 
first  state,  which  ever  gave  entire  freedom  to 
every  person,  to  worship  God,  according  to 
their  own  choice,  without  dictation  or  inter- 
ference from  civil  or  ecclesiastical  authorities. 

On  account  of  this  unrestricted  toleration, 
many  Baptists,  as  well  as  other  persecuted 
religionists  from  other  colonies  and  from  Eu- 
rope, collected  in  considerable  numbers  at 
Providence,  and  spread  through  the  colon}7. 

It  is  a  mistake  to  suppose  that  all  the  Bap- 
tist churches  in  America  grew  out  of  the  one 
which  Roger  Williams  founded.  It  is  even 
doubtful  whether  any  single  church  arose  as 
an  outgrowth  of  that.  As  immigration  in- 
creased, other  churches  grew  up,  having  no 
connection  with  this  ;  and  with  considerable 
rapidity  the  sentiments  of  Baptists  spread  into 
adjoining  colonies,  particularly  west  and  south. 


204        BAPTIST  SHORT  METHOD. 

For  a  long  time,  however,  they  vrere  sorely 
persecuted,  especially  in  Massachusetts  and 
Connecticut. 

In  1644,  the  present  First  Church  in  New- 
port, R.  I.,  was  organized.  But  whether  the 
present  First  Church  in  Providence  was  con- 
stituted before  this  date,  is  still  a  disputed 
point.  Both  claim  priority.  In  1656,  the 
Second  Church,  Newport,  was  formed.  Then 
followed,  in  order  of  time,  the  church  in  Swan- 
sea, Massachusetts,  1663;  First,  Boston,  1665; 
North  Kingstone,  R.  L,  1665;  Seventh  Da}" 
Church,  Newport,  1671 ;  South  Kingstone,  R. 
I,  1680;  Kittery,  Me,  1682;  Middletown,  N. 
J.,  1688;  Lower  Dublin,  Pa,,  1689;  Charles- 
ton, S.  C,  1690;  Philadelphia,  Pa.,  1698; 
Welsh  Tract,  Del.,  1701;  Groton,  Ct.,  1705. 
Others,  not  mentioned,  arose  within  this 
period,  in  these  and  other  Colonies. 

TVith  the  increase  of  population,  Baptists 
rapidly  increased  and  widely  spread  over  the 
countiy.  Edwards'  Tables  give  one  hundred 
amd    thirty-seven    as    the    number    of   their 


BAPTIST    SHORT    METHOD.  205 

churches  in  1TG8.  According  to  Asplund's 
Register,  in  1790  they  had  eight  hundred  and 
seventy-two  churches ;  seven  hundred  and 
twenty-two  ordained,  and  four  hundred  and 
forty-nine  unordained  ministers ;  with  sixty- 
four  thousand  nine  hundred  and  seventy-five 
church  members.  According  to  Benedict's 
History,  in  1812  there  were  two  thousand  six 
hundred  and  thirty-three  churches ;  two  thou- 
sand one  hundred  and  forty-two  ordained 
ministers ;  one  hundred  and  eleven  associ- 
ations ;  two  hundred  and  four  thousand  one 
hundred  and  eighty-five  church  members. 

Allen's  Triennial  Register  gives,  for  1836, 
three  hundred  and  seventy-two  associations  ; 
seven  thousand  two  hundred  and  ninety-nine 
churches ;  four  thousand  and  sevent}--five 
ordained,  and  nine  hundred  and  sixty-six 
unordained  ministers ;  five  hundred  and  seven- 
teen thousand  five  hundred  and  twenty-three 
church  members,  including  the  small  denomi- 
nations of  Seventh  Day,  Six  Principle,  and 

Free-Will  Baptists.     According  to  the  Ameri- 
18 


206  BAPTIST    SHORT    METHOD. 

can  Baptist  }Tear  Book,  in  1868,  there  were 
of  regular  Baptists  in  the  United  States,  six 
hundred  and  thirty  associations ;  thirteen 
thousand  three  hundred  and  fifty -five  churches ; 
eight  thousand  five  hundred  and  seventy-four 
ordained  ministers  ;  one  million  one  hundred 
and  nine  thousand  nine  hundred  and  twenty- 
six  church  members ;  total  in  America,  including 
the  British  provinces,  six  hundred  and  forty-six 
associations  ;  thirteen  thousand  nine  hundred 
and  sixteen  churches ;  eight  thousand  nine 
hundred  and  thirt}'-one  ordained  ministers ; 
one  million  one  hundred  and  forty-nine  thou- 
sand nine  hundred  and  ninet}'-two  church 
members.  These  figures  must  be  below  the 
facts,  since  full  returns  are  never  reported. 

Other  Baptists. 

Besides  these,  there  are  in  America  probably 
not  less  than  two  hundred  thousand  of  other, 
and  smaller  sects,  practicing  immersion,  not 
in  fellowship  with,  nor  reckoned  as  a  part  of, 
the  great  Baptist  family. 


BAPTIST  SHORT  METHOD.        207 

The  Seventh  Day  Baptists,  so-called  on 
account  of  their  observing  Saturday,  or  the 
seventh  day  of  the  week,  as  their  Sabbath,  on 
the  ground  that  the  Jewish  Sabbath  was 
never  abrogated.  They  are  estimated  at 
about  seven  thousand. 

The  Free  Will  Baptists,  who  take  their 
name  from  their  views  of  the  freedom  of  the 
human  will.  They  practice  open  communion. 
Their  number  is  about  fifty-four  thousand. 

The  Six  Principle  Baptists,  thus  designated 
because  their  doctrinal  confession  is  based  on 
the  six  points  mentioned  in  Hebrews  vi.  1,  2. 
Estimated  at  three  thousand. 

The  Anti-Mission  Baptists,  called  also  Old 
Baptists,  and  Ironsides ;  found  chiefly  in  the 
south-west.  They  do  not  favor  missions, 
Sunday-schools,  or  other  religious  moral  re- 
form movements,  lest  they  should  seem  to 
interfere  with  the  divine  decrees.  They  are 
Antinomian  in  doctrine,  and  are  said  to  num- 
ber one  hundred  and  five  thousand. 

The  Campbellites,  Disciples,  or  Reformers, 


208        BAPTIST  SHORT  METHOD. 

as  they  ore  variously  called,  a  sect  that 
grew  up  under  the  leadership  of  Alexander 
Campbell,  of  Virginia,  and  were  at  the  first 
chiefly  drawn  from  Baptist  ranks.  They  in- 
sist on  the  absolute  necessity  of  baptism  to  a 
full  and  complete  conversion;  thus,  as  they 
are  generally  understood,  holding  substanially 
to  baptismal  regeneration.  According  to 
their  estimate,  they  number  not  less  than  five 
hundred  thousand. 

In  addition  to  these  there  are  the  members 
of  the  Church  of  God,  or  Winebrennarians  as 
they  are  generally  called,  whose  numbers  are 
reported  to  be  from  twentj'-five  to  forty  thou- 
sand ;  the  Tunkers,  numbering  about  twenty 
thousand ;  and  a  number  of  churches  of 
Brethren  whose  statistics  are  not  accessible. 

Other  Facts. 

Benevolent  Societies.  Baptists  in  the  United 
States  have  the  American  Baptist  Missionary 
Union,  organized  in  1814,  for  foreign  mission 
work ;  Board  located  in  Boston  ;  expenditures 


BAPTIST    SHORT    METHOD.  200 

reported  for  1861-8,  two  hundred  and  twenty- 
one  thousand  seven  hundred  and  seventy-four 
dollars  American  Baptist  Publication  So- 
ciety, organized  in  1824,  for  the  publication 
of  Baptist  literature  ;  Board  located  in  Phila- 
delphia ;  receipts  reported  in  1867-8,  two 
hundred  and  thirty-four  thousand  four  hun- 
dred and  twelve  dollars.  American  Baptist 
Home  Missionary  Society,  organized  in  1832, 
for  home  mission  work  ;  Board  located  in  ]STew 
York ;  receipts  in  1867-8,  one  hundred  and 
seventy  thousand  six  hundred  and  sixty-two 
dollars.  American  and  Foreign  Bible  Society, 
organized  in  1838,  for  Bible  work,  at  home 
and  abroad ;  Board  located  in  Xew  York ; 
receipts  in  1867-8,  a  little  more  than  seven- 
teen thousand  three  hundred  and  seventy- 
three  dollars. 

The  Southern  Baptist  Convention,  during 
the  year  1867-8,  received  for  home  and  foreign 
missions,  forty-three  thousand  eight  hundred 
and  two  dollars. 

The  American   Bible   Union   received,  for 


210        EArTIST  SHORT  METHOD. 

1867,  fifty-five  thousand  one  hundred  and 
twenty-seven  dollars. 

There  are  some  other  societies  of  lesser  note, 
general  in  their  objects  ;  beside  many  religious 
and  benevolent  organizations,  for  local  mis- 
sionary and  charitable  purposes. 

Institutions  of  Learning.  Baptists  have,  in 
the  United  States,  twenty-four  colleges  and 
universities,  eleven  theological  schools,  and 
a  large  number  of  smaller  institutions  of 
learning. 

Periodicals.  About  forty  periodicals,  most- 
ly weekly,  are  sustained  by  them  at  this  time. 
Baptists  Elsewhere. 

In  Great  Britain  there  were  reported,  for 
1867,  two  thousand  three  hundred  and  seven- 
ty-nine churches ;  two  hundred  and  thirty- 
seven  thousand  eight  hundred  and  forty-eight 
church  members ;  and  in  Sunda\--schools, 
nineteen  thousand  five  hundred  and  eighty 
teachers,  and  one  hundred  and  seventy  thou- 
sand nine  hundred  and  seventy-five  scholars. 
But  there  are  many  Baptists,  in  the  British 


BAPTIST  SHORT  METHOD.        211 

Isles  not  associated,  and  consequently  not 
reported  in  these  statistics. 

American  Baptists  have  also,  connected 
with  their  mission  work  in  Europe  and  Asia, 
six  hundred  and  sixty-five  churches,  number- 
ing, according  to  latest  reports,  forty-one 
thousand  eight  hundred  and  eighty-two  mem- 
bers. These  are  distributed  as  follows  :  in 
Germany,  including  Poland,  Denmark,  and 
Russia,  fourteen  thousand  two  hundred  and 
eighteen.  In  Sweden,  six  thousand  four 
hundred  and  eleven;  Norway,  seven  hundred 
and  sixty ;  Prussia,  three  hundred  and  fifty- 
one  ;  China,  three  hundred  and  seventy-two  ; 
Bangkok,  fifty-four;  Nellore,  thirty-eight;  Bur- 
mah,  including  Assam,  nineteen  thousand 
and  eighty.  These  figures  are  necessarily 
below  the  facts. 

It  is  estimated  that  in  the  half  century 
since  the  beginning  of  the  Burman  mission, 
in  Burmah  and  adjacent  provinces,  there 
have  been  not  less  than  eighty  thousand  con- 
versions, besides  other  and  incidental  results 


212        BAPTIST  SHORT  METHOD. 

from  the  mission  work.  It  is  also  estimated 
that  in  the  field  of  the  German  mission,  led  by 
the  Rev.  J.  G.  Oncken,  during  the  thirty-three 
years,  or  one  third  century,  since  1834,  there 
have  been  fifty  thousand  conversions.  What 
are  the  results  of  British  Baptist  mission  work 
in  foreign  fields,  we  have  not  now  the  means 
of  stating. 

Doctrinal  Views. 

The  Baptist  denomination  in  the  United 
States  hold  and  practice  strict  communion. 
In  Great  Britain,  Baptists  are  about  equally 
divided  between  strict  and  free  communion. 
The  larger  and  more  influential  city  churches, 
and  the  more  popular  and  publicly  Jvnown 
ministers,  belong  to  the  free  communion 
party ;  while  those  of  the  rural  districts  and 
countiy  towns,  more  generally  practice  close 
communion. 

The  denomination  in  America  is  strictly 
Calvinistic  in  doctrine,  but  avoiding  the  ex- 
tremes of  Arminianism  and  Antinomianism  ; 
what  in  England  is  called  "moderate  Calvin- 
ism."    Though  diversities  of  personal  opinion 


BAPTIST  SHORT  METHOD.        213 

in  many  cases  may  incline  to  either  extreme, 
the  "general  atonement"  view  is  for  the 
most  part  adopted,  while  the  "particular 
atonement"  doctrine  is  held  by  not  a  few. 
The  freedom  of  the  human  will  is  declared  ; 
and  the  sovereignty  of  divine  grace;  with  the 
absolute  necessit}^  of  the  Spirit's  work  in  sal- 
vation, are  maintained. 

In  England,  Baptists  are  sharply  divided, 
not  only  as  to  the  communion  question,  but 
also  between  the  general  and  particular  atone- 
ment views;  the  latter  considerably  preponder- 
ating as  to  numbers.  The  mission  churches 
in  Europe  and  Asia  are  moderately  Calvinistic 
in  doctrine,  and  strict  communion  in  their  prac- 
tice. Baptists  are  rapidly  multiplying  through- 
out the  world  ;  their  social  influence  is  steadily 
and  largely  increasing;  and  the  great  doctrines 
of  human  liberty,  and  a  strict  conformity  to 
the  word  of  God,  for  which  they  have  plead 
so  long  and  suffered  so  much,  are  attracting 
more  earnest  attention  from  thoughtful  minds 
everywhere. 


WORKS  CONSULTED  IN  THE  PREPARATION 
OF  THE  FOREGOING  PAGES. 


Booth's  Pedobaptism  Examined. 
Pengilly's  Guide  to  Scripture  Baptism. 
Carson  on  the  Mode  and  Subjects  of  Baptism. 
Noel  on  Christian  Baptism. 
Waymarks  to  Apostolical  Baptism. 
Crystal's  History  of  the  Mode  of  Baptism. 
Campbell  and  Rice's  Debate  on  Baptism. 
Hiscox's  Baptist  Directory. 
Chase's  Design  of  Baptism. 
Davidson  on  Baptism  and  Communion. 
Hayne's  Baptist  Denomination. 
Bailey's  Manual  of  Baptism. 
Robinson's  History  of  Baptism. 
Benedict's  History  of  the  Baptists. 
Orchard's  History  of  the  Baptists. 
Duncan's  History  of  the  Baptists. 
Curtis's  Progress  of  Baptist  Principles. 
Cutting's  Historical  Vindication. 
Conant's  Meaning  and  Use  of  Baptizein. 
214 


WORKS   CONSULTED.  215 

Eusebius's  Ecclesiastical  History: 

Neander's  History  of  the  Christian  Church. 

Mosheim's  Ecclesiastical  History. 

Gieseler's  Church  History. 

Waddington's  History  of  the  Church. 

Jones's  Church  History. 

Milner's  History  of  the  Church. 

Cave's  Primitive  Christianity. 

Bingham's  Christian  Antiquities. 

Neander's  Planting  and  Training  of  the  Churches. 

Hagenbacli's  History  of  Doctrine. 

Coleman's  Ancient  Christianity. 

Neal's  History  of  the  Puritans. 

Witsius'  Economy  of  the  Covenants. 

Coleman's  Primitive  Church. 

Barrows  on  the  Sacraments. 

Adam  Clark's  Commentary. 
Henry's  Commentary. 
Whitby's  Commentary. 
Gill's  Commentary. 
Benson's  Commentary. 
Comprehensive  Commentary. 
Pool's  Annotations. 
Diodati's  Annotations. 
Doddridge's  Family  Expositor. 
Olshausen  on  the  New  Testament. 
Beta's  Xew  Testament. 
Townsend's  New  Testament. 
Bengel  on  the  New  Testament. 


216  WORKS    CONSULTED. 

Hammond  on  the  New  Testament. 
Bloomfield's  Greek  New  Testament. 
Campbell's  Four  Gospels. 
Ripley  on  the  Gospels. 
Trollope's  Analecta,  New  Testament. 
Hackett  on  the  Acts. 
Macknight  on  the  Epistles. 
Conant's  Revision  of  Matthew. 

Encyclopedia  Brittanica. 
Pantalogia  ;  Diet.  Art.  Sci.  and  Lit. 
Brando's  Diet.  Sci.  Art.  and  Lit. 
Broughton's  Historical  Dictionary. 
Wilson's  Christian  Dictionary. 
Kitto's  Cyclopedia  Bib.  Literature. 
Calmet's  Bible  Dictionary. 
Cyclopedia  Relig.  Knowledge. 
Smith's  Bible  Dictionary. 
Treasury  of  Bible  Knowledge. 
Buck's  Theological  Dictionary. 

Dick's  Theology. 

DwightV  Theology. 

Knapp's  Theology. 

Storrs  and  Flatt's  Bib.  Theology. 

Robinson's  Biblical  Researches. 
Stanley's  Sinai  and  Palestine. 
Barclay's  City  of  the  Great  King. 
Osborn's  Palestine,  Past  and  Present. 
Lynch's  Dead  Sea  Expedition. 
Thomson's  The  Land  and  the  Book. 


